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The RELIGIOUS POETRY of 
ALEXANDER MACK, Jr. 



SAMUEL B. HECKMAN 




A Thesis Presented to the Faculty of the Graduate School of the 

University of Pennsylvania in Partial Fulfilment of the Require- 

jments for the Degree of Doctor of Philosophy. 



ELGIN, ILLINOIS 

BRETHREN PUBLISHING HOUSE 

1912 



""%- 



Copyright, 1912. 
Brethren Publishing House. 



AUQ uif 



Foreword 

To rescue from oblivion, to preserve and put into a 
book the writings of a good man so that others may 
enjoy and be blessed by them is always a most com- 
mendable thing to do. The present volume presents 
an example of that kind of unselfish work. Not for 
pecuniary gain but for the love has the author labored, 
and he has done well. 

The literary work of Alexander Mack, Jr., has not 
been accessible, heretofore, to the general reader. On- 
ly those who had time and opportunity to search great 
libraries and private collections knew of the existence 
of the writings of the son of the first bishop of the 
Church of the Brethren in America. Mack was a mod- 
est man and like unto Moses one of the meekest men. 
For many years he signed his name Sander Mack giv- 
ing as a reason that Alexander had too much the sound 
of greatness and that he much preferred a more modest 
name. Mack never made an effort to preserve his 
writings but they were taken care of by friends and 
now we have them brought together in book form. 

The author of the book spent much time in col- 
lecting and translating the poems and essays of Mack. 
He has done his part conscientiously and well and is 
to be heartily commended for his labor of love. His 
only remuneration will come to him in the conscious- 
ness that he did well the task to which he set himself. 
His work will meet with the immediate approval and 

3 



4 FOREWORD 

high appreciation of all interested in the early litera- 
ture of the church in America, and it should meet with 
a hearty and welcome reception. It is hoped that a 
copy will find a place in the home of every member of 
the church. D. L. Miller. 



Preface 



The poetry of Alexander Mack deserves to have 
been known and read by the members of his church 
long before the present time. He was decidedly the 
most literary character of his church during the first 
century of its existence. He should be recognized by 
his church as a religious writer as well as a wise coun- 
sellor and pious leader in church affairs. 

I trust that the attempt I have made to collect and 
translate Elder Mack's poems will serve toward a 
better understanding of the man's spirit and at- 
titude toward his church and the community, and a 
better appreciation of his literary abilities and attain- 
ments. 

The work of collecting and editing the poems of 
Alexander Mack, and of preparing the Introduction 
was completed previous to June, 1906. The delay in 
publication has been due to a number of causes, among 
which was the hope and strong desire to add to the 
present rather meager knowledge of the Mack family 
through investigations in the mother country. Such 
investigations have been impossible so far, but they 
still remain a hope with the author. 

Those who read the poems only in the transla- 
tion will undoubtedly lose some of the thought, and 
much of the beauty of expression and rhythm of the 
original. No attempt has been made in the translation 
to preserve the meter or the rhyme. Sometimes it has 

5 



6 PREFACE 

been possible to translate stanza by stanza and preserve 
in part the poetical form, but often the prose form 
seemed much better and this was adopted. To give 
the thought of the author has been the constant aim. 
Great care has been exercised, also, to reproduce the 
German text in its exact original form, even in the 
preservation of mistakes and misprints. This seemed 
manifestly fair both to the author and to the reader. 

I wish to acknowledge my special obligation to Dr. 
Martin G. Brumbaugh, of Philadelphia, who made 
this work possible by giving me generous access to 
his private library wherein the manuscripts and the 
published poems of Mack are found, and for his will- 
ing help in many ways. I acknowledge my deep ob- 
ligation, also, to Professor Marion D. Learned, of 
the University of Pennsylvania, under whose direc- 
tion the work was done, for his patient and constant 
encouragement and for his valuable suggestions and 
criticisms. 

I wish, moreover, to express my thanks to Dr. 
Jacob W. Hartmann, of the College of the City of 
New York, for his generous suggestions in the trans- 
lation and the text criticisms, and also to Mr. Emil 
Keppler, of the College of the City of New York, for 
suggestions in the translations. 

Samuel B. Heckman. 

New York, December, ipio. 



Introduction 



Alexander Mack is seldom mentioned and is little 
known in connection with early Pennsylvania history, 
yet his life's influence was wide and varied and his 
writings were by no means inconsiderable. There 
cannot be claimed for Mack rank among America's 
greater poets but when colonial Pennsylvania's re- 
ligious writers are considered he deserves recogni- 
tion. 

Alexander Mack was born in Germany, he passed 
his early life, on account of religious persecutions, in 
Holland, and as a youth of seventeen, he came with 
his father and family to America, settling at German- 
town, Pennsylvania. Here he spent his life in patient 
and devoted service to his church and to the communi- 
ty. He was the bosom friend of Christopher Sower, 
the second, and a co-worker with this man in many 
of his varied enterprises, contributing considerably to 
the Sower press. He was the minister and elder of 
his church in Germantown for many years and a 
recognized leader in shaping the policy of the church 
at large. 

To understand this man's life and his writings, it 
is necessary to know something of the religious sect 

7 



8 INTRODUCTION 

which was the inspiration of his activities and the 
object of his Ufe-Iong concern. 

This sect was one of the many which had their 
origin in the great conflict following the Reformation, 
between contending forces representing almost every 
conceivable phase of religious belief and doctrine. 

The religious conditions of Germany following the 
Reformation are familiar enough. Nearly every sort 
of religious organization sprang up. On the side of 
the Catholic Church was the Jesuit movement, de- 
signed to counteract the zeal and activity of the Re- 
formers. The Protestants became divided into nu- 
merous sects or denominations. The contentions be- 
tween many of these divisions were sharp and bitter. 
At the close of the Thirty Years' War, the Catholic, 
the Lutheran, and the Reformed Churches, known as 
the State Churches, became so to speak leagued to- 
gether in denying to all other denominations the right 
to exist. Whatever sect or whatever individual chose to 
disagree with these established churches found exist- 
ence very unhappy and scarcely tolerable. But there 
was much unrest under these conditions, there was op- 
position and there was revolt. There were those who 
were strongly opposed to the formalism and ritual- 
ism of the established churches, and who dared raise 
their voices in declaring for reform. 

The first of this reaction and protest against the 
strictness of Protestant orthodoxy was voiced by the 
mystical teachings of Jacob Boehme (1575-1624) and 
his followers, who infused new vigor into religious life. 
A generation later, under Philip Jacob Spener, this 



INTRODUCTION 9 

protest beginning in mysticism took larger, more defi- 
nite and more practical form in so-called Pietism. 
Among the prominent followers of Spener were Aug- 
ust Hermann Francke and Gottfried Arnold. Pietism 
taught in short that religion was of the heart, which 
was to be cleansed through repentance, and that it 
could show itself only in the life of the individual. 
Pietism was not a militant faith and its spirit of re- 
nunciation contended against external forms and cere- 
monies, and even against any organization whatever. 

Amid these rather extreme conditions, with a mid- 
dle ground for a basis, was founded the sect mentioned 
above. This sect emphasized a strong spiritual life, 
but it advocated on the other hand an organized body 
adhering to certain simple ordinances as taught in the 
New Testament. 

The organization of the sect was brought about by 
Alexander Mack, Senior, the father of Bishop Mack, 
and by seven others in 1708, at Schwarzenau in the 
Province of Wittgenstein. The localism 'Taufer" was 
early applied to members of the sect, probably on ac- 
count of the mode of baptism used which was trine 
immersion. In America, the names ** Tunkers," 
** Dunkers " and the vulgarism *' Dunkards " have 
been given at times to the church. The first two of 
these have their origin in Hinken and dunken^ mean- 
ing to dip or to immerse ; the third has no legitimate 
origin and is used in ignorance or in contempt. The 
term, Dunkers, has had a widely accepted use by a 
great many people. The name frequently used by 
members of the church among themselves is " The 
Brethren." For a number of years the official name 



10 INTRODUCTION 

recognized by the church was " The German Baptist 
Brethren/' but recently the Annual Conference of the 
church has adopted the name, *' The Church of the 
Brethren/' 

Concerning the founders of the new sect Brum- 
baugh, in his History of the Brethren, says : " They 
were all members of a Protestant church before 1708. 
. . . But they were by no means satisfied with the 
formalism and ritualism with which their spirits were 
oppressed. On the other hand they could not fully 
and unreservedly adopt the faith of the Pietists whose 
utter hatred for all church organization had led them 
to abandon the ordinances of the house of God. Re- 
jecting on the one hand the creed of man and on the 
other hand the abandonment of ordinances, they 
turned to the Bible for guidance. . . . Adopting 
the Bible as their rule and guide they organized a 
church with no creed, and with all the ordinances as 
taught by Jesus and his followers, as recorded in the 
New Testament. Their position is unique. . . . 
They are Protestant without a formed Protestant 
creed. They are Pietists without the ultra church- 
in-the-spirit doctrines of Spener and his followers." 

I wish to emphasize then that these people were 
not fanatics. They were not Mystics. They were not 
Pietists though they held, it is true, some things in 
common with the Pietists. They were earnest, sane- 
minded. Christian men and women who wished to 
establish a, to them, more satisfactory form of wor- 
ship than then existed. They had all been members 
of a Protestant church ; one had been Lutheran, four 



INTRODUCTION 11 

including Mack, had belonged to the Reformed 
church.i 

Alexander Mack, the elder, was born in 1679 at 
Schriesheim, between Mannheim and Heidelberg. His 
parents are said to have been '' respectable, wealthy 
and religious." Little is known further than this. 
He was brought up in the Reformed faith. Nothing 
definite is known of his training, though he probably 
did not have a classical education. According to Mor- 
gan Edwards he was a large mill owner and had prof- 
itable estates. His family consisted of three sons 
and two daughters. He left some writings in the 
form of tracts and letters dealing for the most part 
with discussions of church ordinances and doctrines. 
He was known as a man zealous in his Christian life, 
and charitable. Morgan Edwards styles him " a man 
of real piety." Many of his personal traits he gave 
to his son Alexander. 

An account of the founding of his church is given 
by the elder Mack and by Peter Becker, an Elder of 
the Germantown, Pennsylvania, congregation. The 
record is taken partly from letters and other papers 
and from oral accounts which were collected by Al- 
exander Mack, the second. This record was published 
in Germantown, January, 1774. 

The church founded at Schwarzenau flourished and 
won many converts. New congregations at different 
points were organized but the inevitable persecutions 
followed. Members were scattered and sent into exile. 
Some took temporary refuge in Prussia, in Switzer- 



1. Brumbaugh History of the Brethren, p. 33. 



12 INTRODUCTION 

land, and in Holland. Finally the leaders decided to 
find a new home in America. 

In 1719, the first group of about twenty families 
from the Crefeld congregation landed in Philadelphia 
under the leadership of Peter Becker and made their 
way to Germantown and nearby points. This was 
the beginning of a migration of almost an entire re- 
ligious denomination. The original congregation at 
Schwarzenau remained there under protection until 
1720, when they were obliged to move, and then went 
to West Friesland. 

In 1729, Alexander ]\Iack, Sr., with his family and 
his congregation, including fifty-nine families, came 
to Pennsylvania and settled at Germantown. He was 
welcomed and accepted at once as the guiding spirit 
of the church in America as he had been in Germany. 
He died in 1735. 

This then was the kind of religious movement with 
which Alexander Mack, the second, grew up. He be- 
came a member of this church when he was seventeen 
years of age. He was born in 1712 at Schwarzenau, 
in the Province of Wittgenstein. At the age of eight, 
he went with his father, mother, sister, and two broth- 
ers to West Friesland where the next nine years of 
his life were spent. No definite account of these years 
is given us. He may have been in school but this is 
uncertain. 

In 1729 young Mack, with his fatlier and family and 
members of the congregation sojourning in Holland, 
came to Germ-antown. The succeeding six years were 
comparatively quiet and uneventful ones spent in close 



INTRODUCTION 13 

association with his father, to whom he seemingly was 
greatly attached, and in the service of his church. 

The death of the elder Mack in 1735 brought a 
crisis to the son's life. Having lost the wise counsel 
of his father, he seemingly lost the guiding spirit of 
his life. He was overtaken by a melancholy which 
weighed so heavily upon him that he felt that his death 
was near, and made preparations for it. At this dis- 
tressing time, he came under the influence of Stephen 
Koch who had been an early member of the church 
but had wandered away because of strong mystical 
doctrines which he had absorbed. In October, 1737, 
Koch persuaded young Mack to retire with him to a 
house on the Wissahickon. Koch w^on other converts 
and held some public meetings. These men did not 
attempt however, to organize any religious order or 
found a monastery as is sometimes stated. They mere- 
ly desired to live alone for a time for meditation and 
prayer. Early the following year the little group had 
already disbanded, some of them joining the Ephrata 
Society at Ephrata, Pennsylvana. Mack became a 
member of this Society in March, 1738. 

This Ephrata Society^ was founded in 1732-33 by 
Conrad Beissel, who had led a wandering, erratic life 
during his youth in Germany and made his way to 
Pennsylvania in 1720. Here he became a member of 
the Brethren church, and was the leader of a congre- 
gation for a time. But his pronounced mystical tend- 
encies and the unusual doctrines which he advocated 
brought him into conflict with the leaders of the church 

1. Chronicon Ephratense. 



14 INTRODUCTION 

and he withdrew to the wilderness at Ephrata. Here 
he soon attracted others to himself, and gradually there 
developed the settlement which has become so noted in 
Pennsylvania's religious history. The society flour- 
ished during Beissel's life and became an important 
center of several industries, of hymn-writing, of book- 
binding, and of printing. It was communistic in gov- 
ernment. The members practiced a monastic system 
of life, they wore a kind of monastic garb, advocated 
celibacy, observed the seventh day as their Sabbath, 
and had various other unusual and mystical tenden- 
cies in their life. 

This society, though its origin is traced to an off- 
shoot of the Brethren church, should not be considered 
in any way as having been connected with that church. 
Unfortunately such confusion has arisen in the minds 
of many through misunderstanding and through mis- 
leading magazine and historical articles. As a result, 
many of the queer customs and peculiarities and mys- 
tical beliefs of the followers of Beissel at Ephrata have 
been attributed to the Brethren church. The church 
has never accepted nor practiced any of the peculiar 
rites and customs of that society. Individual members, 
it is true, left the church and joined the new society, 
but so did members of several other sects of Pennsyl- 
vania.^ 

There is little to be said of Mack's life during the 
few years he spent at Ephrata. He participated in 
the religious rites of the society but he seemingly had 

1. For a fuller discussion of the founding of the Et)hrata 
Society and its relation to the Church of the Brethren, the 
reader is referred to Brumbaugh's " History of the Brethren," 
chapter II. 



INTRODUCTION 15 

no prominent part in its affairs, and so far as can be 
learned he produced no writings. That he was not al- 
together satisfied with his life there, can be seen from 
his readiness to leave whenever opportunities offered 
themselves.^ In a letter to his brother a few years 
after he withdrew from the Ephrata Society he refers 
to his experience there, among other things, as 
" proofs of my childish ignorance."^ Mack left Eph- 
rata for all time and returned to his old home in 
Germantown probably in 1746. It is known that he 
was given joint oversight with Christopher Sower of 
the Brethren Church at that place in 1748.^ To have 
been intrusted with such responsibility, he must have 
been fully received again into the church some time 
previous to this date. 

This marks the end of Mack's dissatisfied, wander- 
ing spirit. He is done now with the Beissel Society 
forever. This fact is emphasized by a letter that he 
wrote to his brother who was at Ephrata and who had 
urged him to return. He refused kindly but very de- 
cidedly. 

Alexander Mack now began his long career of use- 
fulness in his community, and in his church as min- 
ister, elder, and bishop. He was married January 
first, 1749, to Elizabeth Nice and had a family of 
two sons and six daughters. He lived a quiet, happy 
life with his family reaching the advanced age of 
ninety-one years. He was always strong and vigor- 
ous, and kept busily engaged in the affairs of life until 
the very end of his days. 

1. Chronicon Ephratense, pp. 177-184. 

2. Brumbaugh, History of the Brethren, p. 220. 

3. Brumbaugh, History of the Brethren, p. 219. 



16 INTRODUCTION 

Alexander Mack was the most literary man of the 
Brethren Church during the first century of its history. 
In addition to his verse he wrote quite extensively in 
prose. He probably surpassed all others of his church, 
during his time, as a letter writer. He had a large 
circle of correspondents and many of his letters have 
been preserved. These are for the most part written 
to members of his own church, and relate to affairs of 
the church. These letters show the kind and sympa- 
thetic spirit of the man, and show him to have been 
looked upon as a wise counsellor and respected citizen. 

Mack's most important prose work bears the fol- 
lowing rather lengthy title : " Apologie, Oder schrift- 
masige Verantwortung Ethlicher Wahrheiten. Her- 
ausgefordert durch eine neulich aufgesezte Schrift 
unter dem Namen Der Widerlegte Wiedertaufer, In 
einem Gesprach Geschrieben fur den Gemeinen Mann. 
Es wird das ganze Gesprach von Wort zu Wort in 
diesen Blattern mitgetheilet, und die Apologie Zur 
Verantwortung Der beleidigten Wahrheit, Darzu ge- 
sezt, durch Theophilum. Ephrata Gedruckt, auf kos- 
ten der Bruder, im Jahr 1788/' 

Apology, or a Scriptural Answer to Certain Truths, 
Brought about by a Recently Published Article under 
the Name, The Refuted Anabaptist, in a Dialogue 
written for the Common People. The Whole Conver- 
sation, Word for Word, is given in these Pages, and 
the Apology, as an Answer to the Distorted Truth, add- 
ed by Theophilus ; Ephrata ; Published at the Expense 
of the Brethren in the year 1788. 

This book contains 71 pages and is a masterly de- 



INTRODUCTION 17 

fense of the doctrines of the church. The name 
" Theophilus " is the one signed by the author to near- 
ly all of his writings. 

There appeared in the same year, 1788, by the same 
press, but probably previous to the '* Apologie,'' a small 
work of Mack's entitled " Anhang zum Widerlegten 
Wiedertaufer/' An Appendix to the Refuted Ana- 
baptists. 

The poems which Mack wrote are all religious in 
character, and may be roughly placed in two groups: 
(1) Hym.ns and occasional poems, some of which 
have been published and others have been preserved 
in manuscript; (2) the longer poems, which were 
contributions to Christopher Sower's " Geistliches 
Magazien.'' Of the first group, several are only 
fragments of longer poems. 

Though Mack's writings do not show perfection 
and polish in language and construction, they do show 
that their author was a m'an of great power of thought 
and keen insight into human nature ; a man filled with 
love and sympathy for his fellow-men; a man whose 
nature was characterized by gentleness and refinement 
and simplicity; and a man whose heart overflowed 
with the love of Gk>d. 

The poems are all deeply religious, contemplative, 
and frequently didactic in character, but they are 
not melancholy nor morbid. They are healthful 
and show that their author lived among men and 
things, and that he was alive to the happenings of 
the world. 

Many passages rise far above the common-place, 
and are beautiful in language and rich in thought. 



18 INTRODUCTION 

The Poems for Young People, particularly, abound 
in lines which are pretty and graceful, and which have 
great charm and tenderness in their expression of 
tribute to the Christ. Especially beautiful and con- 
soling is the following: 

Ein Sunder der sich recht bekehret 
Wird nicht vom Trost geschlossen aus. 
Wer Christi Geist im Hertzen horet, 
Der hort zu Gottes Stadt und Haus. 
Sein Leib wird Gottes Tempel gar, 
Das arme Hertz ein Bat-altar. 
(Ceistliches Magazien, Part II, Num. lo: 40,) 

In diflferent parts of the Poems for Young People, 
Mack shows his knowledge and love of nature through 
his various references to nature's charms. 

The poem on the death of Christopher Sower is 
marked in its portrayal of feeling and in its beauty 
of expression. 

The hymns also are far from being unworthy of 
more pretentious writers. 

Mack's chief concern was, to be sure, pious living 
and the source of his inspiration was the sacred Scrip- 
tures in which he was thoroughly versed, but that he 
had larger learning and culture and interests is evi- 
denced through his knowledge of historical characters 
and events; through his ability to quote from such 
characters; and through his familiarity with current 
happenings the world over. In the Religious Maga- 
zine Part II, Number 12, he makes ready reference 
to the lives and work of Croesus and Solon as well as 
to Solomon. In the same Magazine, Number 9, he 
shows his familiarity with contemporary events by 



INTRODUCTION 19 

his reference to some of the recent great catastrophes, 
as for example, Palermo, Lima, Lisbon. 

Mack's vocabulary is rather limited and his style 
sometimes stilted, but this mxay have been intentional 
partly because of the limitations of the readers to 
whom he was writing, and partly in accordance with 
the ideas expressed. The language, on the whole, is 
simple with scarcely any attempt at embellishment. 
It is, moreover, pure, showing little influence of the 
English which Mack surely must have been able to 
use. 

Colloquialisms and inaccuracies are, however, not 
uncommon but they are the colloquialisms and inac- 
curacies found in the speech and also in the litera- 
ture of the South Germans, and this was the language 
of Mack's family and the first he learned. 

Examples of these irregularities may be noted. 
First, the use of tun as an auxiliary with an infinitive. 
" Die Wahrheit that sich auch ergiessen,'' which oc- 
curs in the Geistliches Magazien, Part II, 9: 32. This 
is a colloquialism used in the spoken language but 
likewise found in Schiller's Wallenstein's Lager. 

Second, the repetition of the possessive adjective 
after the case form of the noun. *' Des Lots sein 
liebes Ehegemahl/' which occurs in the above-men- 
tioned poem, stanza 73. Another example is found in 
the paraphrase of Psalm 119: 11. " Meiner Seelen ihr 
Beschiitzer.'' 

Third, the use of Ortgen for Ortchen occurring 
in the Geistliches Magazien, Part II, 9 : 70. This is, 
to be sure, a misspelling but its use is rather common 
among the less educated in South Germany. 



20 INTRODUCTION 

Fourth, the occasional misuse of weak and strong 
forms of verbs, as for example, in the paraphrase of 
the fragment of Matthew, verse 16, lasten appears as 
the past form of lassen instead of liessen. Such an 
error may perhaps be a personal one instead of a lan- 
guage influence. 

Fifth, in the use of an occasional long vowel for a 
short one Mack shows an unfamiliarity with or a 
disregard for the more literary and corrrect pronun- 
ciation of the North German ; for example, hin is al- 
most invariably made long and spelled hien. In the 
poem marked '' Zwolftes Theil," the fifth stanza, hien 
is the spelling although it is used to rhyme with Sinn. 
The same is repeated in stanza twelve. In the Diary, 
year 1795, hien is used similarly, and hienein is used 
for hinein. In the year, 1772, of the Diary, hiendurch 
makes use of a long vowel where the use of a short 
one ought to have seemed imperative. The long ahn 
is frequently used for the short an. In Psalm 119, 
verse 31, ahn for an rhymes with kann. The use of a 
long vowel in an unaccented syllable, as found in the 
above examples, is a very strong South German trait. 

Sixth, the use of ei for eu occurs frequently, which 
undoubtedly is also a South German influence. In 
the Geistliches Magazien, Part II, 9: 33, heicheley 
is used for Heiicheley, the modern Henchelei. In 
stanza 6, of the same poem leichtet is found for leuch- 
tet, and in stanza 8, Creitz for Kreiiz. It might be 
noted that Schiller, whose life was contemporaneous 
with Mack's, frequently rhymes words in ei with 
words in eu. Mack seemed to know the correct use, 
however, for written in his own hand in the Diary, 



INTRODUCTION 21 

year 1780, is leuchiet, and in the year 1781 is Creutz. 
There is the possibility, therefore, that the use of ei 
for eu found in the printed poems is the work of a 
type-setter and not of the author. 

One other kind of inaccuracy to be mentioned is 
the loose and uncertain use of d and t; for example, 
in Psalm 119, verse 18, munter is made to rhyme 
with Wander. In verse 69, ertichten is used for er- 
dichten, and in verse 78, niedertriicken is used for 
niederdrilcken. In the Diary, year 1772, munder is 
used for munter; in the year 1775, we find trey for 
drei; and in the year 1794, we find scheiten for schei- 
den. It should be remembered though that during the 
eighteenth century t was generally used for d in 
some words throughout Germany, as for example, 
teutsch was used for the modern deutsch. This fact 
may account for much of Mack's irregularity. 



The Religious Poetry of 
Alexander Mack, Jr. 

EiNE Anmuthige Erinnejiung, zu einer Christ- 
lichen Betrachtung, von der Wunderbaren 
Allgegenwart des Allwissenden Gottes. 

Zuerst an das Licht gebracht durch David, Psalm 
139. Zum andern bezeuget durch Daniel: Daniel 5, 
vers 23, sonderlich in den Worten: Den Gott aber 
der deinen Odem und alle deine Wege in seiner Hand 
hat, hast du nicht geehret. Und endlich geprediget 
durch Paulum, Act. 17. v. 28. sonderlich durch die 
Worte: Dann in Ihm leben, weben und sind wir; und 
uber das alles durch eben daselbe ausserwahlte Riist- 
Zeug auf die aller anmuthigste Weise erinnert Epheser 
1, vers. 22 u. 23. da er von Christo redete und spricht: 
und hat alle Dinge unter seine Fiisse gethan, und hat 
ihn gesetzt zum Haupt der Gemeine iiber alles, welche 
da ist sein Leib, nehmlich die fiille des, der alles in 
alien erfiillet. 

Der geneigte Leser wird derichtet, dass ein Tropf- 
lein aus diesen Ursprungs Quellen in die nachfolgende 
Reimen geflossen ist, welche konnen zur Aufmunder- 
ung des Geistes gesungen werden, im Tohn : Brich an 
mein Licht, u. s. w. 

22 



Among the earliest of Mack's writings to receive 
publication is the following poem issued by Christopher 
Sower in 1760. The copy in the Historical Society 
of Pennsylvania from which this was taken does 
not bear the author's name but the work is attributed 
to Mack by both Seidensticker and Hildeburn. 



A Pleasant Reminder, for Christian Meditation, 
ON the Marvelous Omnipresence of the Om- 
niscient God. 

First brought to our attention by David, Psalm 139. 
The second time witnessed by Daniel: Daniel 5, verse 
23, especially in the words: "And the God in whose 
hand thy breath is, and whose are all thy ways, hast 
thou not glorified." And finally preached by Paul, 
Acts 17: 28, especially in the words: " For in him we 
live, and move, and have our being ; " and concerning 
all these things Ephesians 1 : 22 and 23 remind us 
most encouragingly by means of the same chosen 
weapons, speaking of Christ, saying: "And hath put 
all things under his feet, and gave him to be the head 
over all things to the church, which is his body, the ful- 
ness of him that filleth all in all." 

The kind reader is informed that a little drop from 
these sources has flowed into the following poem, 
which may be sung to the encouragement of the spirit 
to the melody : Shine forth my light, etc. 

23 



24 THE RELIGIOUS POETRY 

Melodie. Brich an mein Licht. 

Du forschest mich! 

O Herr wie wunderlich ? 
Priifst du mich innerlich 

Und meine Sinnen. 
Was ich begeh', 
Ich liege oder steh' 
Geschicht in deiner Nah', 

Das werd ich innen! 

2. O Herr mein Licht, 
Was meine Zunge spricht 
1st dir verborgen nicht, 

Eh' ich es mercke, 
Und hab bedacht, 
Ists schon herfiir gebracht, 
Und steh't in Deiner Macht: 

Durch Deine Wercke ! 

3. Dein Angesicht 

1st stets auf mich gericht, 
Und ich begreiffe nicht: 

Was ich verstehe, 
Weil ich so gar 
Vor Dir bin offenbar : 
Was ich jetzt bin, und war, 

Und wie mir's gehe ! 

4. Wo soil ich hin? 

Der ich Dein Staublein bin. 
Es schmelzet Witz und Sinn, 

Vor Deinem Lichte. 
Dein Geist fiirwahr 
Macht aller Orten klar, 
Was langst verborgen war 

durch dein Gerichte ! 



OF ALEXANDER MACK, JR. 25 

Melody: Shine Forth My Light. 

Thou searchest me, 
O Lord, how wondrously ! 
Thou proves! me within, 
And all my senses, too. 
Whatever I may do, 
Lying down or standing up, 
It happens in Thy presence, 
Of this i am aware. 

2. O blessed Lord, my Hght, 
Whatever my tongue doth speak 
Is not concealed from Thee; 
Before I am aware, 

Or ever have considered, 
The word has fled already. 
And is within Thy pw^wer. 
Because of Thy great works. 

3. Thy blessed countenance 

Is ever turned towards me, 
And I don't comprehend 
What I do understand 
Because I am so openly 
Before Thy face exposed. 
What I now am, and what I was 
And how I do succeed ! 

4. Now whither shall I flee, 
For I am but Thy dust 
My wits and senses melt 
Before Thy mighty light; 
Thy spirit, it is true. 
Makes clear in every part 
What long has been concealed 
Through Thy most holy law. 



26 THE RELIGIOUS POETRY 

5. Wann ich von hier, 

Herr, in den Himmel fiihr, 
So ist alda vor mir 

Dein Angesichte ; 
Und wann die Seel 
sich bettet in der H611: 
So sind sie Dein Befehl, 

Und Dein Gerichte. 



Wann ich behend 

Mit Fliegeln fliigen kon't 

Bis an das ausserst End 

Von dem Welt-Meere: 
So war mein Standt 
Dir dennoch w^ohl bekandt; 
Und Deine rechte Handt 

Wiirde mich fiihren. 



Sprach ich: es muss 
Mich decken Finsternuss; 
So ist der Ueberfluss 

Des Licht's viel grosser. 
Vor Dir ist Nacht 
Wie heller Tag geacht: 
Durch Deine Lichtes-Macht, 

O mein Erloser! 



Die Nieren mein, 

In Deiner Macht auch seyn: 

Du bist mein Gott allein, 

Und was zum Leben 
Nur kommt herfiir, 
Dem ist wie ich es spiihr, 
O Herr, die Kraft von Dir, 

Darzu gegeben ! 



OF ALEXANDER MACK, JR. 27 

S. If I should now from here 
Ascend, Lord, into Heaven 
There would Thy countenance 
Before me ever be 
And when also the soul 
Takes its abode in hell 
It is through Thy command 
And through Thy holy law. 



If I, with wings, 
Could swiftly fly 
To farthest end 
Of the great sea, 
Yet would my state 
Be known to Thee, 
And Thy right hand 
Would lead me on. 



7. Were I to try to speak 

Then must the darkness cover me, 
Yet the abundance of the light 
Would increase greatly all the time; 
Before Thee, is the night 
Esteemed as the bright day, 
Through the great power of Thy lights 
O my Deliverer. 



8. My loins also 
Are in Thy power, 
Thou art alone my God, 
And what comes forth 
Into this life 
Is granted by the power 
Which is, as I perceive, 
O Lord from Thee alone. 



28 THE RELIGIOUS POETRY 

9. Ich dancke Dir, 

Der Du warst iiber mir, 
Dass Du mich bracht herf iir : 

Recht wunderbarlich, 
Bin ich gemacht. 
Wer Deine Wercke acht, 
Sieh't Deiner Weissheit Pracht 
Gantz ofifenbarlich ! 



10. Ach, mein Gebein! 

Kan' nicht verborgen seyn, 
Vor Dir, mein Herr, O nein ! 

Da ich aus Erden 

Gebildet ward: 
Es war Gestalt und Arth 
Vor Dir schon offenbart, 

Was ich sollt werden ! 



11. Du hast mich schon 

Erkannt in deinem Sohn ; 
Und ich wust nichts davon, 

War unbereitet, 
Die Tage mein 
Ins Buch geschrieben ein, 
Wie viel sie solten seyn, 
Zuvor bedeutet. 



12. Wann ich betracht, 

Und fleissig nehm in acht, 
Die Wunder Deiner Macht: 

Under deiner Wercke. 
So sinckt mein Sinn, 
In eine Tiefe hien : 
Da ich verlohren Bin, 

Eh' ich es mercke ! 



OF ALEXANDER MACK, JR. 29 

9. I thank Thee, Lord, 
Who wast o'er me. 
That Thou hast brought me forth, 
Right wondrously 
Have I been made. 
Who is attentive to Thy works 
Sees everywhere made manifest 
The splendor of Thy wisdom. 



10. Alas, my frame 
Can't be concealed 
From Thee, my Lord, Oh no ! 
As I was shaped 
And made from earth 
The form and shape 
Which I took on 
Alone were fixed by Thee. 



n. Already Thou hast known 

Of me through Thine own Son, 
And I, of it, was ignorant 
And also unprepared. 
■ All my allotted days 
Are entered in the Book, 
The number that shall be 
Was known before to Thee. 



12. When I behold ^ 

And consider with great care 
The wonders of Thy power 
And also of Thy works, 
My soul sinks down 
Into the depths, 
So that Tm lost 
Before that I'm aware. 



30 THE RELIGIOUS POETRY 

13. Du bringst in mir 

Gedancken selbst herfiir: 
Viel mehr als ich verspiir, 

Und kan erkennen : 
Dann, ihre Zahl, 
1st grosser iiberall, 
Als ich allhier im Thai 

Vermag zu nennen! 



14. Mehr als der Sand, 

Zeigt in mir Dein Verstand; 
Sind Wercke Deiner Hand. 

Wolt ich sie zehlen ; 
War ihre Zahl, 
UnendHch iiberall; 
Weil mir Dein Lichtes-Strahl 
Nichts thut verholen! 



15. Ich schlafe ein, 

O Herr! mit Dir allein 
Kan ich vertraulich seyn: 

Wann ich erwache. 
1st noch bey Dir, 
Des Hertzens-Lust-Begier. 
Dein Nah' seyn bleibet mir: 

Die beste Sache ! 



16. Es sterbe bald, 

Die gottlose Gewalt, 
Der Sunder manichfalt: 

Dass von mir weiche, 
Blut-diirstigkeit, 
Und Unbarmhertzigkeit : 
Sammt aller Grausamkeit, 

Aus Satans Reiche. 



OF ALEXANDER MACK, JR. 31 

13. In nue Thou bringst 
Thoughts ever forth, 
Far more than I perceive 
And more than I can know, 
For their number 
Is greater far 
Than I, down here below, 
Am able to explain. 



14. Thy understanding shows in me 
How more numerous than the sand 
Are all the works of Thine own hand ; 
Were I to try to count them, 
Their number, it is true, 
Would be unending everywhere, 
Because Thy beam of light 
Nothing conceals from me. 



15. I fall asleep, 

Lord, in Thee alone 

1 can feel confident 
When I awake again ; 

The joyous desire of my heart 
Is stilfwith Thee, 
Thy presence is to me 
The best of all good things. 



16. May death come soon 
To godless power 
In various shapes of sinners; 
That bloodthirstiness, 
And savagery. 
And other forms of cruelty, 
Which come from Satan's kingdom, 
Be far removed from me. 



32 THE RELIGIOUS POETRY 

17. Wann mann vor mir, 

Spricht lasterlich von Dir; 
Entsetz ich mich dafiir: 
Dann, Deine Feinde 
Erheben sich, 
Ohn' Ursach wider Dich, 
Und das verdrieset mich 
Und Deine Freunde ! 



18. Ich hasse die : 

Die mit so vieler Miih', 
Dein Gnaden-Reich allhie 

Aengstlich beneiden : 
Und sie sind mir 
Entsetzlich gram dafiir, 
Und konnen mich allhier 

Fast nicht mehr leiden. 



19. Erforsche mich, 

Und priife selbst wie ich 
Von hertzen innerlich 

Es vor Dir meyne. 
Sieh' ob ich bin 
Auf bosem Weg. Niimm hien, 
Von mir den Eigensinn ! 

Und was unreine. 



20. Dein Recht und Licht, 

Verlass mich niemals nicht: 
Damit Dein Angesicht 

Mich ewig leite; 
Nach Deinem Rath, 
Den Deine hohe Gnad 
Fiir uns verordnet hat, 

Zur Himmels-Freude. 



OF ALEXANDER MACK, JR. 33 

17. When people speak blasphemously 
Of Thee before my face 
It brings to me great horror. 
Thine enemies 
Against Thee rise 
Without the slightest cause, 
And this brings grief 
To me and all Thy friends. 



18. I hate them, who,^ 
With so much pains, 
Thy realms of mercy here 
Envy in much anxiety 
And they bear me, 
For this, much anger 
And they are scarcely able 
To endure me here at all. 



19. Examine me 
And test how I, 
With my whole heart, 
Am devoted unto Thee. 
See whether I am on 
A wicked path, 

Remove from me my stubbornness, 
And that which is unclean. 



20. Now may Thy Light and righteousness 
Depart from me no more, 
So that Thy face 
May guide me ever 
In accordance with Thy counsel, 
Which Thy great mercy 
To us has granted 
For the greater joy of Heaven. 



34 THE RELIGIOUS POETRY 

In 1788 Peter Leibert published a small volume of 
'' beautiful and edifying songs '' or hymns, entitled 
Etliche Liebliche und erbaulichen Lieder. The first 
hymn of the book is by Alexander Mack. 

Melodie. Jesus ist der schonste Nahm. 
1 
Jesus Christus Gottes Sohn, 

Dir sey Lx)b und Ehr gegeben ! 
Der du sitzest auf dem Thron, 

Um den Tausend Engel schweben, 
Welcher Heiligen Wachter Zahl 
Man zehlt Zehn Tausend mal. 

2 

Herr! Herr, segne die Gemein, 
Die du durch dein Blut erworbjn, 

Lass uns Herr gesegnet seyn, 
Der du bist fiir uns gestorben, 

Dann du hast uns selbst erwahlt, 

Und zu deinem Volck gezahlt. 

3 

Herr, behiite Ruff und Standt, 
Deiner Schafflein, Deiner Glieder 

Werde ihnen rect bekandt. 

Und versammle sie bald wieder, 

Durch den Nahmen Deiner Krafft, 

Starcke sie zur Ritterschafft. 

4 
Herr, erheb Dein Angesicht ! 

Gib uns Deinen Gottes Frieden, 
Und lass Deiner Augen Licht, 

Leichten stets in unsrer Mitten. 
Fiihre deine Schaffelein, 
Selbsten treulich aus und ein! 
Amen ! 



OF ALEXANDER MACK, JR. 35 



Melody: Jesus Is the Most Beautiful Name. 
1 

Jesus Christ the Son of God, 

May praise and honor be given to Thee. 

Who sittest upon the throne 

Round which thousands of angels hover. 

The number of which holy watchers 

Is counted into the ten thousands. 

2 
O Lord, bless Thou the church 
Which Thou hast bought with Thy blood. 
Let Thy blessings come to us, O Lord, 
Thou who hast died for us, 
For Thou hast made us Thy choice 
And numbered us with Thy people. 

3 

O Lord, guard the conditions and standing 
\ Of Thy flock, Thine own members, 
Reveal Thyself to them aright. 
And collect them soon again. 
In the name of Thy might 
Give to them the strength of knights. 

4 
Lord, lift up Thy holy face! 
Give to us of Thy divine peace 
And let the light of Thine eyes 
Shine always in our midst. 
Lead Thy lambs in and out 
Faithfully in person. 
Amen. 



36 THE RELIGIOUS POETRY 

The edition of " Der Kleine Kempis," which Peter 
Leibert issued in 1795, bore the following title: "Der 
kleine Kempis oder kurze Spriiche und Gebatlein, 
Aus dem meistens unbekannten Werklein des Thormae 
a Kempis, Germantaun, 1795/' '' The Little Kempis, 
or Short Sayings and Brief. Prayers from the, for the 

Melodie. Gott des Himmels und der Erden. Joh. 16, v. 33. 

1 

Eine Seele die Gott liebet, 

Findet Angst in dieser Welt: 
Was sie ausser Jesu liebet, 

Wird durch Angst und Noth bestellt ! 
Darum ruft ihr Jesus zu 
Komm, in mir ist Fried und Ruh! 
2 
Ich hab' die Welt iiberwunden 

Jesus Christus trostlich spricht! 
Ihren starksten Mann gebunden 

Durch den Glanz von meinem Licht 
Darum ruft Er fiir und fiir 
Liebe Seele komm zu mir. 
3 
Lass den Reichthum seyn und liegen 

Wo er gerne selber ist 
Suche du nur dein Vergniigen, 
Wo man Zeit und Welt vergisst: 
Meine Lehr' macht reich in Gott 
Ob dich gleich der Teufel Spott ! 
4 
Zwar die Welt spricht : Christi Lehre 

Ist nicht also zu versteh'n 
Als wann man verbunden w^are, 
Ihm, in allem nach zu geh'n, 
In der Arniuth sonderlich 
Das war gar zu wunderlich ! 



OF ALEXANDER MACK, JR. 37 

most part unknown, minor work of Thomas a Kem- 
pis/' This edition unHke preceding ones contains a 
number of short poems by different authors at the end 
of the book. Of these poems, two are by Alexander 
Mack. Possibly more of them are from his pen but 
if so they cannot be identified. 

Melody: God of Heaven and of Earth. — John 16: 33. 

1 

A soul which loves God 
Finds anguish in this world. 
What it loves outside of Jesus 
Is beset by terror and distress. 
Therefore Jesus calls to it 
'' Come, in me is joy and peace." 

2 
" I have overcome the world," 
Says Jesus Christ consolingly. 
'' I have bound its strongest man^ 
Through the splendor of my light." 
Therefore He calls ever and ever 
'' O dear souls come to me.'* 

3 
Let riches alone, and let them lie 
Wherever they themselves wish to be. 
Seek thou thy pleasures 

Only where tim.e and the world are forgotten. 
My advice brings the riches of God to you 
Although the devil ever mocks at you. 

It is true, the world says 

Christ's teachings are not to be understood; 

That one is under obligation 

To follow Him in all things 

In poverty particularly. 

This wou ld be too unreasonable. 

1. Probably refers to Satan's being bound according to the 
account in Revelation. 



38 THE RELIGIOUS POETRY 

5 
Aber Christus kennt die Seinen, 

Er ist ihnen nah verwand, 
Wo sie ganz verlohren scheinen, 
Wird Er ihnen oft bekant, 
Als der gute treue Hirt 
Seinem Schaflein das verirrt ! 

— Ps. 119, 176. 
6 

Alle Worte seiner Lehre: 

Schmacken ihnen Zucker siiss 
Ihre Lust, ja Schmuck und Ehre, 
Sind die Tritte seiner Fiiss. 
Er ist Hirte, sie sind sein ! 
' Trotz wer ihnen rede drein! 



Christi Worte wiederkauen, 

Seinem Wandel folgen nach, 
Christi Rath alleine trauen, 

Bringet vor der Welt zwar schmach, 
Aber dieser Hlimmels Sinn: 
Bringt auch Himmlischen Gewinn. 

8 

Christi Schaflein kiissen gerne, 

Jesu ihres Hirten Fiiss, 
Alles was sie von ihm lernen, 

Schmacket mehr also Honig-siiss, 
Christi Geist und Wort ist stets 
Ihre Freyheit und Gesetz. 

9 
Alle Blume die nur riechen, 

Nach der furcht des Herrn allein, 
Geben ihnen viel vergniigen, 
Weil sie ihre Nahrung sein, 
Sie verlangen keinen Saft, 
Als aus Jesu Geist und Kraft ! 



OF ALEXANDER MACK, JR. 39 

5 

But Christ knows His own, 
He is near of kin to them, 
When they seem wholly lost 
He is often made known to them 
As the good and faithful shepherd 
Makes himself known to the lamb which has gone 
astray. 

6 

All the words of His teachings 
Seem to them as sweet as sugar. 
Their desire, even their adornment and honor 
Are the steps of His feet. 
He is their shepherd, they are His sheep 
In spite of anyone's denial. 

7 
To meditate upon the words of Christ, 
To follow all His deeds. 
To trust alone Christ's counsel 
Bring, of course, disgrace in the eyes of the world. 
But this meditation on Heaven 
Gains Heaven as a reward. 

8 
The lambs of Christ like to kiss 
The feet of Jesus, their shepherd, 
All that they learn from Him 
Seems to them sweeter than honey. 
The spirit and the word of Christ 
Are always their freedom and their law. 

9 

All the flowers which give forth fragrance 
According to the fear of the Lord, 
Furnish them with great pleasure 
Because they are their nourishment, 
They desire no other sustenance 
Save that which comes from the spirit and power 
of Jesus. 



40 THE RELIGIOUS POETRY 

10 
Was nach Jesu Liebe schmacket, 

Riecht nach seinem theurem Blut, 
Was die Lust zur Tugend wecket 
Macht den bloden Herzen Muth: 
Was des Teufels Reich verstoh.'t 
Bleibet ewigHch geehr't. 

Melodie. Endlich wird es uns gelingen. 

Das macht Satanas so rasen 
Wann man schone Wasser-Blasen, 
Nicht als Gotter liebt und ehrt, 
Heb dich weg o Welt-Getiimmel 
Dann mein Schatz ist in dem Himmel 
Der ist Lieb und Ehrenswerth. 

2 

Wann die Ungliicks Winde sausen, 
Und des Meeres Wellen brausen, 
Trostet die Zufriedenheit. 
Gottes Wille kan das Leben 
Aus den Toden wieder geben; 
Das heist recht GottseHgkeit. 

3 
Doch ein Blinder kan nicht sehen 
Und ein Tauber nicht verstehen, 
Das im Creutz verborg'ne Gliick 
In der Dornen-Crone prangen, 
Nackt und bloss am Creutze hangen ; 
Ist der Weisheit Meister-Stiick. 

4 

Dann wer ewiglich will Leben, 
Muss im Sterben Gott ankleben, 
Der des Lebens Ursprung ist, 
Sterbende an Jesu hangen, 
Bis uns Jesus kan empfangen; 
Wo man alien Tod vergisst ! 



OF ALEXANDER MACK, JR. 41 

10 

Whatever savors of Christ's love 
Calls up Hjis precious blood. 
Whatever awakens the desire for virtue 
Makes the timid heart courageous 
Whatever disturbs the kingdom of satan 
Remains a thing of honor forever. 

Melody: In the End We ShaU Prevail. 

It makes satan rave so madly 

If one does not love and honor 

Beauteous bubbles as if gods. 

Oh, depart, tumultuous world, 

For my beloved is in Heaven. 

He is worthy of all love and honor. 

2 

When the winds of misfortune roar 
And the waves of the sea are boisterous, 
Then contentment comforts thee. 
God, by His holy will, can give again 
The life that death has claimed. 
This is indeed divine salvation. 

3 
But a blind man cannot see 
And a deaf man cannot understand 
That the happiness which is hidden in the cross, 
Which shines forth from the crown of thorns, 
Which hangs bare and open on the tree. 
Is wisdom's greatest triumph. 

4 

Then he who would have eternal life 
Must cling through death to God 
Who is the very source of life. 
We, in death, must cling to Jesus 
Until Jesus can receive us 
Where death is ever more forgotten. 



42 THE RELIGIOUS POETRY 

5 
In dem hochsten Thron der Ehren, 
Muss die Ehre sehr vermehren, 
Das geschlachte (jottes-Lamm ! 
Dessen hochgebohrnes Glanzen, 
Uebersteiget alle Grenzen; 
Herr mein Gott und Brautigam! 



A COLLECTION OF THE SHORTER PSALMS 
OF DAVID. 

Probably the best known and most widely used 
hymn-book of the Germans in America was " Das 
Kleine Davidische Psalterspiel des Kinder Zions/' 
which Avas issued in several editions. The second 
edition published by Samuel Sower in Baltimore, 1797, 
contained an appendix, " Die Kleine Harfe " (" The 
Little Harp ''). On page 44 of this appendix is found 
a touching hymn composed by Alexander Mack on 
the death of his bosom friend Christopher Sower, who 
died August 26th, 1784. 



Melodie. Allein Gott in. 

Nun bricht der Hiitten 
Haus entzwey; nun 
kan der Leib verwesen; die 
Pilger Reise ist vorbey ; nun 
wird mein Geist genesen. 
Die Seele hat nun ausge- 
kampft; mein Jesus hat den 
Feind gedampft. Ihm sey 
allein die Ehre. 



OF ALEXANDER MACK, JR. 43 

5 

On the highest throne of honor 

Glory must ever magnify 

The Lamb of God which was slain ; 

Whose exalted splendor 

Surpasses all bounds. 

O Lord, my God and my Bridegroom ! 



The first and second stanzas of this hymn, with the 
following note of introduction, are found in manuscript 
along with some other verses. The remaining stan- 
zas however are torn off and lost. 

It will be observed that the Melodie : " Der Herr 
ist mein getreuer Hirt " (" The Lord is my true 
Shepherd''), differs from the melody printed in the 
Psalterspiel. 

The introductory note to the manuscript verses is, 
" Lied iiber den Abschied unssers Bruders Christoph 
*Sauer welcher abschied genommen den 26stn August, 
1784. Melodie: Der Herr ist mein getreuer Hirt.'' 

♦This name appears as Sauer and also Saur but later 
anglicized into Sower. 



Melody: God Alone in. 

Now breaks this house of earth in twain, now 
the body can decay; the pilgrimage is 
now over; now will my spirit re- 
cover ; the soul has now won the fight ; 
my Jesus has overcome the enemy. To 
Him alone be the honor. 



44 THE RELIGIOUS POETRY 

2. Nun kehre ich bey Jesu 

ein, der fiir mich ist gestorben; 
Er hat durch Schmerz und 
Todespein die Frey-Stadt 
mir erworben : er hat ein 
besser Haus fiir mich er- 
baut im Himmel, auf dass 
ich, ihn darin ewig lobe. 

3. Drum weinet nicht zu 

viel fiir mich, ihr Freunde und 
Bekanten, ihr glaubt ja dass 
der Versen Stich des Feindes 
iiberstanden : O sehet euren 
Jesum an ! der euch zur 
Ruhe bringen kan, ihr Zi- 
ons Anverwandten. 



4. Mein Wander-stab war 
die Gedult, bey innerhchem 
Flehen ; mein Jesus sprach 

zu meiner Schuld, durch mich 
solt du vergehen, gleich wie 
der Reif geschmolzen wird, 
wann ihn der Sonnen Glanz 
beriihrt: Wie wohl ist mir 
geschehen. 

5. Sprecht nicht von andrer 
Wiirdigkeit! als nur in Jesu 
Blute; die ganze Welt vol! 
Eitelkeit, thut niemand nichts 
zu gute; in Jesu griint das 
Heil allein, aus seinem 
Schmerz und Todes-Pein: 
Gebt ihm allein die Ehre. 



OF ALEXANDER MACK, JR. 45 

Now I will enter into Jesus who died for 
me. He has won through pain and 
death a refuge for my soul. He has 
prepared for me a better house in 
Heaven that I may praise Him in 
it forever and ever. 



3. Then weep not so much for me, dear 
friends and acquaintances, you 
believe indeed that I am now free 
from the enemy's treacherous sting. 
You brothers in Zion, look upon Jesus 
who can bring to you eternal rest. 

4. My pilgrim's staff was patience 
along with inward prayers. Jesus 
said to my guilt through me 

you shall be taken away, just as 
the frost melts away when the 
light of the sun touches it. How 
well it is v/ith me! 



5. Speak not of the worthiness of any 
other, only that of Jesus' blood. All 
the world with its vanities never 
brings, good to anyone. Salvation 
exists only in Jesus' suffering 
and in Jesus' death. Give honor 
alone to Him. 



46 THE RELIGIOUS POETRY 

Another volume published by Peter Leibert In Ger- 
mantown in 1796, has this rather unique title: Ge- 
danken uber die Rechtmassigkeit der Kriege. 



DER 67STE PSALM. 

Melodie: Eil doch heran. 
1 

Nur Gott allein 

WoU uns genadig seyn! 

Sein Segen fiihr uns ein 

Im Geist zu Leben. 

Sein Angesicht 

Sey stets auf uns gericht 

In Jesu Geist und Licht 

Vor Ihm zu schweben! 

2 
Damit auch wir 
In Demuth nach Gebiihr 
Sein Werk erkennen hier 
In seinen Wegen, 
Wie Gott sein Wort 
In aller Heiden Ort 
Erfiillet immerfort 
Zum Heil und Segen! 

3 

Es danken dir! 
Herr Gott es danken dir 
Die Volker dort und hier 
Wo Menschen Leben ! 
Was sagt die Welt? 
Wo du das Recht bestellt ! 
Da muss auch alle Welt 
Dir Ehre geben ! 



OF ALEXANDER MACK, JR. 47 

(Thoughts Concerning the Justice of Wars.) The two 
poems by Alexander Mack given here form the close 
of the book. 



THE 67TH PSALM. 

Melody: Draw Nigli. 

1 

May God, Himself, be merciful to us ; 
May His blessings lead us to live in the spirit. 
May His face be constantly upon us to keep us be- 
fore Him in the spirit and light of Jesus. 

2 

So that here we, in humility and according to our 
deserts, may know His works in His own ways; 
and may know how God, in all heathen places 
fulfills His word evermore for salvation and bless- 
ing! 

3 

Let the people praise Thee, O Lord God, let the peo- 
ple praise Thee, wherever men do dwell. What 
does the world say ? Where Thou dost rule there 
must all the people give Thee honor. 



48 THE RELIGIOUS POETRY 

4 
Herr dein Gericht 
1st recht und triiget nicht 
bringt Jauchzen Trost und Licht 
Wo du regierest 
Da geht es gut 
Weil du mit Lowen-Muth 
Versohn't durchs Lammes-Blut 
Den Zepter fiihrest! 

5 
Es danken dir ! 
O Gott es danken dir! 
Die Volker alle hier 
Auf deiner Erden, 
Das Land brigt jetzt 
Was alles Fleisch ergotzt 
Was Gott sich vorgesetzt 
Das muss so werden ! 



6 

Alldort wird Gott 

Zu unserm Trost den Spott 

Der frohen Sunder Rott 

Herrlich abweisen ; 

Weil Er allein 

Der friedlichen Gemein 

Wird Schutz und Mauer seyn 

Zu seinem Preise! 



Den Segen wird 
Jehova unser Hirt 
Und Gnadenreicher Wirth 
Auf uns ausgiessen ! 



OF ALEXANDER MACK, JR. 49 

4 

O Lord, Thy judgments are just and do not deceive, 
they bring rejoicing and comfort and light. Wher- 
ever Thou dost rule, there it is well, because 
Thou dost wield the scepter with the courage of 
the lion appeased by the blood of the lamb. 

5 
Let the people praise Thee, O God, let all the people 
here on Thy earth give Thee praise. The land 
now brings forth what all creatures delight in. 
What God purposes, that must ever come to 
pass. 

6 

God will everywhere gloriously turn aside, for our 
comfort, the mockery of the crowd of joyous 
sinners. He alone will be a protection and de- 
fense for the peaceful company. Praise be to 
Him. 



7 
Jehovah, our Shepherd and merciful Lord, will pour 
out upon us His blessings. 



so THE RELIGIOUS POETRY 

Darum fiirchtet Gott in aller Welt. 

Denn also wird das Recht bestellt 

Dass wer sich zu den Frommen halt 

Der wird es mit geniessen, 

Und aller Welt 

Wem Gottes Furcht gefallt, 

Dem wird von Salems-Zelt 

Der Segen fliessen! 

Melodie. Seelen-Brautigam. 

Gott allein ist gut 

Dieses macht uns Muth 

Unsers Herzens Lust und Freude 

Guter Geister-Trost und Weide 

Unsers Glaubens-Gluth, 

Gott allein ist gut! 

2 
Gott allein hat Alacht, 
Er lenkt Wohlbedacht, 
Alle seiner Hande Werke 
Weichen seiner Almachts-Starke 
Guter Engel Wacht, 
Gott allein hat Macht! 

3 

Jesus ist der Schatz, 
Und der Sammelplatz 
Aller Seelen die Ihn Lieben 
Die sie sich im Lieben iiben 
Wer Ihn find der hat's 
Sammel-Platz und Schatz! 

4 
Leben in dem Tod 
Zuflucht in der Noth 
Den verliebten Jesum herzen, 
Das versiisset alle Schmerzen 
Wiirket Himmels-Brodt 
Leben in dem Tod ! 



OF ALEXANDER MACK, JR. 51 

Therefore, let God be feared in all the earth ; for right- 
eousness is so constituted that whoever associates 
himself with the pious will enjoy their benefits, 
and to whomsoever in all the world the fear 
of God is pleasing, to him wull come the bless- 
ings of Salem's-tent. 

Melody: The Bridegroom of the Soul. 

1. God alone is good, 
This gives us courage, 
Our heart's delight and joy. 

The consoler and nourisher of good souls, 
The flame of our faith, 
God alone is good. 

2. God alone has power. 
Deliberately He guides. 

All the works of His hands 
Submit to His omnipotent power, 
The vigil of good angels, 
God alone has power. 

3. Jesus is the treasure 
And the gathering-place 

Of all the souls that love Him, 
That practice themselves in love. 
He who finds Him has found 
Both gathering-place and treasure 

4. Life in death. 
Refuge in distress. 

To embrace the beloved Jesus, — 
That sweetens all pains. 
It makes the Bread of Heaven, 
Life in death. 



52 THE RELIGIOUS POETRY 



Sa^ was reicher sey? 

Als die Armuthey, 

Die am Creutz in Jesu Wunden 

Mit dem Schacher wird gefunden 

Christi Armuthey 

Macht uns Reich und frey! 

6 

Wer sich noch aufhalt 

Mit dem Schatz der Welt, 

Der kann diesen Schatz nicht finden, 

Noch die Freyheit von der Siinde 

Die sich stets gesellt 

Zu dem Schatz der Welt! 

7 
Wer falsch Leben has^t 
Diesen Bosen Cast 

Der Nichts seyn soil und Nichts haben 
Der find Gott und alle Gaben 
Die der Himmel fass't 
Wer falsch Leben hasst ! 



OF ALEXANDER MACK, JR. S3 

5. Say what is more rich 
Than the poverty 

Which, on the cross in Jesus' wounds, 
With the robber, is found. 
Christ's poverty 
Makes us rich and free. 

6. He who tarries still 

With the things of this world, 
Cannot find this treasure 
Nor freedom from sin 
Which is always associated with 
The things of this world. 

7. He who hates false living. 
That evil guest 

Which is to be nothing and to have nothing, 

He will find God and all the gifts 

That Heaven holds, 

He who hates false living. 



54 THE RELIGIOUS POETRY 

BIRTHDAY VERSES FROM MACK'S DIARY. 

Alexander Mack kept a journal or private diary in 
which he wrote business accounts, records of the af- 
fairs of his congregation and of the community with 
which he was personally connected, and also many of 
his private meditations. It was truly a book of the 
heart. It is a volume of 277 pages though not quite 
all of these are filled. 

On his birthday, January 28, 1772, he began the cus- 
tom of composing a poem in commemoration of the an- 



Melodie. Werde Munder mein Gemuthe. 
1772, DEN 28. JANuARIUS. 

Sechtzich Jahr sind hien geflossen, 

wie das Wassers schnelle fluth 
Wie ein Pfeil zum Ziel geschossen, 

auf dem kurzen weg nicht ruth 
So hat mich die Ewigkeit, 

durch die kurze lebend-Zeit 
Bey so manchen Aufachtungen, 

kraftiglich hiendurch getrungen. 

AUF DAS JAHR 1773, DEN 28. JANuARIUS. 
Melodie. Ringe recht. 

Nun ist wiederum verschwunden, 

von der kurzen Lebens-zeit 
ein gantz Jahr und seine stunden 

sind hien in die Ewigkeit! 
So sind ein und sechzig Jahre, 

gleich wie einzler Tage-frist 
Meinem Zeit-gebrauch entfahren, 

wie man einen Gast vergisst! 



OF ALEXANDER MACK, JR. 55 

niversary of his birth, a custom which, with but few 
omissions, he continued until his death in 1803. 

These poems, twenty-four in number, and varying 
from six to fifteen or more lines each in length, are 
written in praise to God for His loving care and great 
blessings in this hfe. 

While these verses may not appear of very great 
literary merit, they show the unselfish, devoted, and 
gentle spirit of the author. They show too an un- 
usual clearness of vision and vigor of thought to the 
very end of a long life. 



JANUARY 28, 1772. 
Melody: Take Courage My Spirit 

Sixty years have flowed away 

like the river's rapid flood; 
As an arrow that is shot 

does not stop on its short way, 
So has Eternity hurried me through 

this short span of life 
And helped me bravely over 

so very many temptations. 



ON THE YEAR, 1773. JANUARY 28TH. 
Melody: Struggle Hard. 

Now again has passed away, 

of this short time of life, 
Another year, and all its hours 

have gone into eternity. 
So one and sixty years, 

just like a single term 
Of my allotted time, have slipped away 

as one forgets a guest. 



56 THE RELIGIOUS POETRY 

Wo ich traurig bin gesessen, 

dass macht mir nun gar nicht schwehr, 
Nur wo ich zu Leicht gewesen, 

da komt mir nun Trauren her! 
Grosser Gott lehr mich bedancken ! 

recht den Adel dieser Zeit! 
Und mein Hertz im Glauben lencken 

Auf das Gliick der Ewigkeit ! 

1774, DEN 28. JANtrARIUS. 

Heut sind zwey und sechzig Jahre(n) 

Meiner Pilgerschaft vorbey 

darin hab ich nichts erfahren 

als des hochsten gunst und treu 

Meine Freiinde! Meine Feinde! 

haben sich mit mir gehtten. 

Zwahr so oft Sie sich vereinden ! 

haben sie mich hart bestritten 

Hoch zu meines Jesii fliigeln 

trieben sie mich wunderHch 

der auf Zions festen Hiigeln 

seligHch erquicket mich 

dass ich alles kan vergessen 

was nicht nach der libe schmeckt 

Christi Hebe unermessen 

Selbst der Siinden menge deckt. 

1775, DEN 28. JANuARIUS. 

Sind trey und sechzich Jahr verschwunden 

Nun mehr von meiner Lebens-Zeit? 

Hab ich dis letzte Jahr empfunden 

Besondern Kampf, angst, noth und Streit? 

So hat Gott sonderbahr mein Hertz 

gestarckt in Traurigkeit und Schmertz! 

Will man mir das urtheil sprachen 

O mein felsz Imanuel! 

Will mein feind den stab nun brachen 

O so flihet meine seel 

zu dir in dein festes Schloss 

als dein armer Bunds-genoss. 



OF ALEXANDER MACK, JR. 57 

If in sadness Fve been sitting, 

this no longer brings me care 
Only when I've acted lightly 

does there come to me despair. 
Good Lord, teach me to consider 

well, the preciousness of time, 
And to turn my heart, in faith, 

to the joys of eternity. 

JANUARY 28TH, 1774. 

Sixty-two years have today 

Of my pilgrimage gone by. 

In which Fve experienced 

Nothing but God's truth and goodness. 

All my friends, all my enemies 

Have now made their peace with me. 

Indeed as often as they met. 

Hard it was that they oppressed me. 

Up to the wings of Jesus 

Did they drive me splendidly. 

Who on Zion's steadfast hills, 

Blissfully refreshes me. 

Making me forget all 

That does not taste of love ; 

For Christ's love, without measure, 

Covers even many sins. 

JANUARY 28, 1775. 

Have three and sixty years now vanished 

Forever from my life? 

Have I experienced this past year 

Especial hardship, trouble, need and strife? 

Then God has strengthened, in some strange 

way. 
My heart in sadness and in pain. 
If one should wish to sentence me, 
Help, O Rock Immanuel! 
If o'er my head the staff be broken, 
Oh then fleeth my poor soul 
To Thee, in Thy fortress strong 
As Thy ally, poor and needy. 



58 THE RELIGIOUS POETRY 

1776, DEN 28. JANlJARIUS. 

Auch dieses Jahr hat mich der Herr 

rech vatterlich getragen 

Auf Adiers fliigeln hien und her 

in gut und bosen Tagen 

in mancherley gefahrUchkeit 

regieret die beschwehrHchkeit 

zu seines nahmens Ehre. 

1777, DEN 28. JANlJrARIUS. 

So sind nun fiinf und Sechzich Zeitten 
von dieser kurzen Zeit vorbey 
so eylt man zu den Ewigkeiten 
mein Gott ist gut mein Gott ist treii 
nur Ihm allein die Ehr zu geben 
bin ich aus Tage-Hcht gebracht 
soil ich allhier noch langer leben 
so thut es seine Wunder-Macht. 

1778, DEN 28. JAN0ARIUS. 

Biss-her hat der Herr getragen 

biss hie her hat Gott gebracht 

der in gut und bosen tagen 

mich bedeckt mit seiner Macht 

Der Krieg bringt Theuerung Hungers-noth 

Doch Gott giebt mir mein Taglich Brodt. 

1779, DEN 28. JANlJARIUS. 

Abermal ein Jar vergangen 
O dii Eels der Ewig^keit 
all mein sehnliches Verlangen 
geht hienaus aus dieser Zeit 
in mein rechtes Vatterland 
denn hie bin ich ianbekant! 

1780. 

Ich kann nicht mehr iiberlegen 
was in dieser Welt geschicht 
dan auf diesen pilgrims-Wegen 
leuchtet mir ein ander Licht 
Wohl und Weh scheint einerley 



OF ALEXANDER MACK, JR. 59 

JANUARY 28, 1776. 

This year, also, has the Lord 
Borne me like a Father true, 
To and fro on eagles' wings. 
Through good and evil days 
In many kinds of perils 
He ruled for me the hardships 
To the glory of His name. 

JANUARY 28, 1777. 

Now have five and sixty parts 

Of this brief time gone by ; 

Thus men hasten to eternity. 

My God is good, my God is true. 

To offer Him alone the honor 

Was I brought into the light. 

If I'm to live down here much longer 

'Twill be through His wondrous power. 

JANUARY 28, 1778. 

Until this day the Lord has borne me, 
And to this day my God has brought me. 
Through good and evil days 
He covered me with His might. 
War brings always want and famine. 
But God gives me my daily bread. 

JANUARY 28, 1779. 

Once again a year is gone 

Thou Rock, Eternity! 
All my ardent longing 
Goes far beyond this life 
Towards my true fatherland. 
For I'm a stranger here below. 

1780. 

1 can no more consider 
What happens in this world, 
For on these pilgrims' roads 
There shines for me a different light. 
Weal and woe seem now all one, 



60 THE RELIGIOUS POETRY 

alles gehet schnell vorbey 
was mir weh thut hilft mir fort 
was mir wol thut halt mich auf 
wahre Ruhe find ich dort 
nach dem kurtzen Pilger-Lauf ! 

1781, DEN 28. JANtJARI. 

Wan Gottes Briinlein iiberfliiset 
So acht man diese Welt nicht mehr 
wem Christi Lieb das creiitz versiisset 
dem wird die leichte Last nicht schwehr 
wer Ihn kiisst in der tomen Crone 
dem wird er selbst zum Gnaden-Lohne ! 

1782, DEN 28TEN JENNER. 

Siebenzig Jahr sind vergangen 
Herr von meiner Pilger-Zeit 
mocht ich nun aufs neii anfangen 
suchen Gott und Ewigkeit 
noch ein wehnig zu gewinnen 
Ehe ich eylen werd von hinnen 

UBER DAS ZURUCKGELEGTE JAHR 1786. 

Siebentzich Jahr wahrt mein Leben 

und Gott hat aus iiberflus 

noch vier Jahr darzu gegeben 

dass ich billig sagen muss 

sein Gemiithe 

ist die giithe 

seine Treii ist gantz und gar! 

wunder-wunder-Wunderbar ! 

1788, DEN 28. JENNER, ALT 76 JAHR. 

noch zwey Jahr hat Gott gegeben 
aus pur lautrer freiindlichkeit 
mocht ich recht bussfertig leben 
in der theiiren gnaden-Zeit 
heiite ist die Zeit zum Sterben 
morgen ist die Zeit zum Erben. 



OF ALEXANDER MACK, JR. 61 

All things go quickly by. 

What brings me pain but helps me on, 

What brings me joy but holds me back. 

My true rest I find up yonder 

When my brief pilgrimage is done. 

JANUARY 28, 1781. 

When God's springs are overflowing 

One cares no longer for this world. 

For him whose cross Christ's love can sweeten, 

The easy burden ne'er grows heavy. 

Who kisses Him in the crown of thorns 

Receives Him as a gracious reward. 

JANUARY 28, 1782. 

Seventy years have now passed by, 
Lord of this my pilgrim time. 
I should like to begin again 
To seek God and eternity, 
So I may win a little more 
Before I hasten on from here. 

REVIEWING THE PAST YEAR, 1786. 

Seventy years my life has lasted. 

And God has added from His abundance 

Still four more years to these 

That I must say, in justice, 

His goodness is great. 

His faithfulness is altogether 

Wonderful, wonderful, wonderful ! 

JANUARY 28, 1788. SEVEISTTY-SIX YEARS OLD. 

Still tw^o more years the Lord has given 
Purely from His loving kindness. 
I should like to live contritely 
In this precious time of grace. 
Today is the time of dying 
Tomorrow is the time of inheriting. 



62 THE RELIGIOUS POETRY 

1793 DEN 28TN JENNER, ALT 81 JAHR. 

Noch fiinf jahr sind zugeflossen 
aus dem meer der Ewigkeit 
darin hab ich viel genossen 
von des Hochsten Freiindlichkeit 
war ists Gott allein ist Liebe ! 
seiner Liebe reinste Triebe 
andern meine Leidenschaft 
dass durch meines Jesu Kraft 
Alterthums Beschwehrligkeit 
mir noch hilft zur Seeligkeit. 

1794 DN 28, JENER, ALT 82 JAHR. 

Gott alleine sey die Ehr! 
und sonst keinem andern mehr, 
Er hat Vatterhch getragen 
Er hat Miitterlich geschlagen 
Er hat Briiderhch geiibet 
Er hat Schwesterlich geHebet ! 
bis ich alt und schwach geworden, 
und leb nun im Kinder Orten 
Weiss auch sonst nichts mehr zu iiben, 

als das Hochste Gut zu Heben 
muss ich noch was leiden, 

soil michs doch nicht scheiten 
von der reinen Libe, 

unverfalschtem triebe. 

Alexander Mack. 

Sollt ich nun fernerhien, 

noch etwas weitter schreiben 
So miiste doch mein Sinn 

auf dieser Meinung Bleiben 
das gute wiircket Gott! 

das Bose die Natur 
die Lieb ist sein Gebott! 

der Mensch sein Wiirmlein nur. 



OF ALEXANDER MACK, JR. 63 

JANUARY 28. 1793. EIGHTY-ONE YEARS OLD. 

Five more years have still been added 

From the sea of eternity, 

In these Tve had much enjoyment 

From the kindness of the Highest. 

Tis true that God alone is love, 

The purest promptings of His love 

Change all my sufferings 

So that through the power of Jesus 

All the hardships of old age 

Help me to a blessed life. 

JANUARY 28, 1794. EIGHTY-TWO YEARS OLD. 

To God alone be the honor 
And to no other one. 
Like a father He has borne me, 
Like a mother He has fought for me, 
Like a brother He has helped me, 
Like a sister He has loved me, 
Till I have grown old and feeble 
And in children's ways am living. 
Now I know nothing else to do 
But to love the Highest Good. 
If I must suffer further pains 
Never shall they part me from 
The purest impulse of true love. 

Alexander Mack. 

If I should write henceforth 
Something more than this, 
My mind would have to stay 
Of this same view; 
God does all the good, 
The evil comes from nature. 
Love is His command, 
A«d man is but a worm. 



64 THE RELIGIOUS POETRY 

Die Liebe macht zwar klein- 

doch dadurch macht sie gros 
sie fiihrt die Braut hienein- 

in ihres Braiit'gams Schooss. 
1795 den 3ten Tag September schrieb solcher 
Sander Mack, seines alters 
83 Jahr 8 monath und 4 Tage. 

1796, JANtjrARI 28. 

Nun sind mir alle Stunden 
von Vierundachtsich jahren 
verlaufen und verschwunden 
wie Rauch dahien gefahren 
O Herrscher ! aller Zeiten ! 
Du Gott ! der Ewigkeit ! 
Hilf mir durch Christi Leiden! 
zu Ewiger Seeligkeit! 

1797, JANtrARI 28. 

So hab ich nun fiinf und achzig Jahren 

und den darin verfloss'nen Stunden 

noch was zu meinem wahren Trost erfahren. 

Der Vogel hat sein Nest gefunden, 

das nestgen ist zwar klein 

es heiss't nur nichtes seyn ! 

und kan nichts wollen, nichts begehren 

als nur was Gott uns will beschehren 

Wie ruht sichs hier so f ein ? 

Wan ich recht Stimme ein 

Gott ehrent nichts zu seyn! 

1798, DEN 28. JANtrARIUS. 

Nun lobe mein gemiithe 

Die siise Jesus Giithe 

sechs und achtzich jahr sind hin 

dass ich freylich kindisch bin 



OF ALEXANDER MACK, JR. 65 

Love, indeed, makes men small 

But thereby makes them great. 

Tis this that brings the Bride 

Into the Bridegroom's arms. 

This was written on the third day of Sep- 
tember, 1795, by Sander Mack. His age is 
eighty-three years, eight months and four days. 

JANUARY 28. 1796. 

Now have all the hours 
Of my four and eighty years 
Passed by and disappeared 
As smoke is driven away. 

Lord of all times, 
Thou God of eternity, 

Help me, through Christ's sorrows, 
To eternal blessedness. 

JANUARY 28, 1797. 

Now after five and eighty years 
With all their vanished hours 

1 still have learned some more for my true com- 

fort. 
The bird has found its nest. 
The nest, indeed, is small. 
The watchword is, be nothing! 
And one can wish and try for nothing 
Except what God is willing to bestow. 
How beautifully I rest here, 
When I with all my heart acknowledge 
Honoring God, that I am nothing. 

JANUARY 28, 1798. 

Now let my soul give praise 
For Jesus' wondrous goodness. 
Six and eighty years have gone 
And I am really childish now; 



66 THE RELIGIOUS POETRY 

doch ein Kind kans nicht recht sagen 
wie die Mutter hat getragen 
darum schweig ich still 
es geh't wie Gott Will ! 

Alexander Mack. 

1799, DEN 28. JANtJARIUS. 

O menschen Kind ! Wo sind geblieben ? 

die achzig jahre und die sieben 

so mancher Tag, und so viel Tausend Stunden 

wo sind sie nun ? ach Gott ! sie sind verschwund- 

en. 
was ist versaiimt? was war befohlen? 
kein Stiindgen kan ich wieder hohlen ! 
Herr Jesus du must Richter seyn ! 

nur dir vertrau ich mich allein 
O wickle mich, in deinen Jesus Nahmen ! 
dein Will gescheh', ich sprache ja und amen. 

Alexander Mack. 

1800, DEN 28. JANlJARIUS. 

Nun sind acht und achzich Jahr 
meiner Sterbens-zeit verloffen 
Glaube lehrt mich gantz und gar 
auf ein ander leben hoffen 
Will der Unglaub mich nun plagen 
Jesus lasst mich nicht verzagen. 
die schmach seiner dornen Cron 
schenckt Er mir zum gnaden-lohn. 

Alexander Mack. 

1801, DEN 28. JANtrARIUS. 

Jede nacht bringt ihren Tag 
Jeder Tag hat seine Flag 
bis der abend spricht : vor Morgen 
wird Gott selber trostlich sorgen 
freiie dich fass guten Muth 
Gott macht alles recht lind gut! 

Sander Mack, 
alt 89 jahr. 



OF ALEXANDER MACK, JR. 67 

A child however cannot say 
How the mother has protected it. 
Therefore shall I remain quiet, 
It goes according to God's will. 

Alexander Mack. 

JANUARY 28, 1799. 

O child of man, where now have gone 
The eighty-seven years? 
So many days, so many thousand hours, 
Where are they now? O God, they have de- 
parted. 
What is neglected, what was I ordered? 
Not one hour can I bring back. 
Lord Jesus, Thou must be my judge. 
In Thee alone I put my trust. 
Oh wrap me in Thy Jesus-name, 
Thy will be done, I speak my yea and amen. 

Alexander Mack. 

JANUARY 28, 1800. 

Now have eight and eighty years 

Of my mortal life gone by, 

Faith has always clearly taught me 

For a future life to hope. 

If doubt comes now to plague me 

My Jesus never will forsake me. 

The ignominy of His crown of thorns 

He gives to me as my reward. 

Alexander Mack. 

JANUARY 28, 1801. 

Each night brings its day, 

Each day has its care, 

Until the evening says: for the morrow 

God, Himself, will amply care. 

Oh then rejoice and take new courage, 

God does all thinp-s right and well. 

Sander Mack, aged eighty-nine years. 



68 THE RELIGIOUS POETRY 

1801, DEN 27. DECEMBER. 

Jesus himlisch siiser Nahme 
macht das bitre Wasser sus 
Genaden reicher lichtes Saame 
kom zerstor die Finsternis 
Jehova fester Grund besteht 
wan alles ander gantz vergeht. 
Gerechtigkeit ist Gottes Feste! 
D'rauf hat Gott seinen Stuhl gesetzt 
Gotseligkeit schenckt Gottes Rechte 
Zur Lincken ist sein Schwert gewetzt 
Wer Zuflucht sucht in Gottes Hauss 
Stos seines Hertzens Bosheit aus. 

geschriben von Sander Macks 
eigener Hand. 

1802, DEN 28. JANtrARIUS. 

Ehe denn die Berge worden 
und die Welt geschaffen war 
Liebte Gott schon Zions pforten 
gleich wie jetzt und immerdar! 
und hat uns zum reinen Lieben 
in sein Lebens-Buch geschrieben 
wer dis Gottlieb unterschreibt 
der ists der gesegnet bleibt 
dieses hat der arme pilger, den die 

barmhertzigkeit 
Gottes getragen hat, bis er 90 jahr alt ist 
noch mit eigener Hand geschrieben. 

Sander Mack. 

Niin folget auch seine von ihm 
selbst aufgesetzt grab-schrift. 

. Gott 
der uns hat 
aus staub gemacht 
find wiederum 
zum staub gebracht 

wird zeigen 



OF ALEXANDER MACK, JR. 69 

DECEMBER 27, 1801. 

Jesus, name so heavenly fair, 
Makes the bitter waters sweet, 
Source of Hght, rich in mercy, 
Oh come, destroy the darkness. 
Jehovah stands a firm foundation 
When all things else must pass away. 
Justice is God's citadel 
On which God has set His throne. 
Blessings are given by God's right hand. 
But at His left, His sword is sharpened. 
He who seeks his refuge in God's house 
Must cast out all the evil from his heart. 

Written bv Sander Mack's own hand. 

JANUARY 28, 1802. 

Before the mountains were created, 

And before the world was made, 

God loved the Gates of Zion 

Just as now^ and evermore ; 

And to love us purely 

He's inscribed us in the Book of Life. 

Who signs this in a godly way 

Remains forever blessed. 

The poor pilgrim whom the mercy of God 
has sustained until he is ninety years old has 
still written this with his own hand. 

Sander Mack. 

Now follows also his epitaph composed by him- 
self. 

God 
Who made us 
Out of dust 
And again 
To dust returns us 
He will show 



70 THE RELIGIOUS POETRY 

seiner weisheit macht 
wenn wir nach seinem 
Bild erwacht ! 
Alexander Mack ist gebohren 1712 
und entschlafen 1802(3) 

alt 
90(1) Jahr one mont 

' and 20 Days 

The following verses are found on page 45 of the 
Diary. They are without title and without comiment 
save the date attached. 



Glauben Lieben Hoffen 
Hat das Ziel getroflfen 
Durch Bescheidenheit 
Was Gott hasset meiden 
Beiigen, Dulten Leiden 
Bringt Verniiglichkeit. 



Was Gott befielt zu glauben 
Das soil mir niemand rauben 
Trotz der unglaubligkeit 
Was Gottes Wortt heist lieben 
Das will ich taglich iiben 
in meiner Pilger-Zeit. 



Wan meine Zeit verloffen 
So findet sich mein hoffen 
in froher Ewigkeit 
Wo alles steht im Schaiien 
sind glauben Lieben Trauen 
mir Ruh und Seeligkeit. 

den 15 JuHi 1786 



OF ALEXANDER MACK, JR. 71 

His wisdom's might 
When we've awaked 
In His Hkeness. 
Alexander Mack was born 1712, 
And fell asleep 1802(3) 
Aged 
90(1) years, one month and twenty days. 



Faith, love, hope, 

Reach the goal 

Through quiet modesty. 

What God hates, avoid. 

To bow down, to suffer, to endure. 

Bring us happiness. 



What God commands to believe 
This no one shall take from me 
In spite of all the lack of faith. 
What God's word bids us love 
That I will daily practice 
Throughout my pilgrim's time. 



When my time has passed, 

Then I find my hopes ; 

In blessed eternity 

Where all things stand in view 

Are faith and love and trust, 

My peace and blessedness. 

The fifteenth of July, 1786. 



n THE RELIGIOUS POETRY 



Bishop Mack seemed fond of paraphrasing passages 
of Scripture. This may have resuUed partly because 
of the pleasure he derived from setting favorite pas- 
sages to meter and rhyme, and partly perhaps through 
planning to have these paraphrases published with the 



DER 119 PSALM IN REIMEN AUP DIE RINGE RECHT 
WEN GOTTES GNADE. 

Wohl ja ewig wohl ist denen 
Die in unschuld leben gern 
Und zu wandeln sich gewohnen 
Stetz in dem Gesetz des Herrn. 

2. Wohl den Menschen die sich iiben 
dass sie Gottes Zeiigniis rein 
Halten und durch treiies Lieben 
den Herrn suchen gantz allein. 

3. Dann die Weg des Herrn sind reine 
richtig und in Wahrheit gut 

Wer d'rauf wandelt der alleine 
ist es der kein iibels thut. 

4. Darum hast du Herr mit Fleisse 
uns gebotten dein Befehl 

recht zu halten dir zum preisse 
und zum nutzen unsrer Seel. 

5. O dass nun mein gantzes Leben 
doch mit gantzem Ernst und Fleiss 
deinen Rechten bleib ergeben 

Hier auf dieser pilger-reiss. 

6. Dann wan ich alleine schaue 
auf dein heiliges Gebott 

und von Hertzen dir vertraue 
werd ich nimmermehr zu Spott. 



OF ALEXANDER MACK, JR. . 73 

hope of attracting readers to the Scriptures who other- 
wise would not read them. 

The following paraphrase of the 119th Psalm, 
which is preserved in manuscript, closes with the 80th 
stanza. Judging by the appearance of the manuscript, 
there probably was no more written. 



THE 119TH PSALM IN RHYME, ACCORDING TO " STRUG- 
GLE HARD WHEN GOD'S GRACE." 

Blest, yes, ever blest are they 
Who like to live in purity, 
Accustomed, too, to always walk 
Forever in the law of God. 

2. Blest are they who always live 
That they keep God's testimonies, 
And through pure and faithful love 
Seek the Lord with their whole heart. 

3. For the ways of God are pure, 
Right, and good, and ever true, 
He alone who walks in them 
Is the one who does no wrong. 

4. Therefore Thou, O Lord, hast ordered 
That we keep Thy laws with care, 
That we look up to Thy glory. 

And to the good of our souls. 

5. Oh, that my entire life, 
With all serious diligence, 
Were directed to Thy statutes 
Here on this my pilgrim way. 

6. Then if I am only mindful 

Of Thine own most holy laws. 
Trusting Thee with all my heart, 
Never shall I be ashamed. 



74 THE RELIGIOUS POETRY 

7. Danck sey dir dass du mich lehrest 
dein recht der Gerechtigkeit 

und mein Hertz zu dir bekehrest 
dich zu lieben allezeit. 

8. Deine Rechte will ich halten 
Herr verlass mich nimermehr 
dass mein Vorsatz nicht erkalte 
und ich dir nur geb die Ehr. 

9. Wie wird eines Jiinglings Wandel 
Und sein weg unstraflich seyn 
wan er sich in allem Handel 
Halt an deine Wortt allein. 

10. Hertzlich und von gantzer Seelen 
such ich dich O Herr mein Gott 
ach drum lass mich doch nicht fehlen 
deiner Heiligen Gebott. 

11. Dein Wortt sey nur der Besitzer 
meines Hertzens ewiglich 
meiner Seelen ihr Beschiitzer 
dass ich nicht versiind'ge mich. 

12. ich will dich bestandich loben 
fiir deine Barmhertzigkeit 

lehr mich in Versuchungs-proben 
deine Rechte allezeit. 

13. Was dein Mundt nicht wolt verhelen 
deine Rechte allzumal 

meine Lippen auch erzahlen 
ohne alle eigne Wahl. 

14. ich erfreiie mich des weges 
deiner Zeiigniissen viel mehr 

als des Reichthums dieses Lebens 
wie er auch Beschaffen war. 



OF ALEXANDER MACK, JR. 75 

7. Praise to Thee that Thou hast taught 
To me Thy law of righteousness, 
And to Thee my heart shall turn, 
Thee to love throughout all time. 

8. Thy commandments will I keep, 

my Lord, forsake me never, 
That my purpose shall not wane 
And I will give to Thee honor. 

9. How then shall a young man walk 
And his way be kept blameless? 
If he keep in every way 
Himself close to Thy word. 

10. With all my heart and all my soul 

1 have Thee sought, O Lord, my God. 
Oh, let me therefore never stray 
From Thy great and holy laws. 

IL Thy w^ord alone is the possessor 
Of my heart continually, 
It is thus my souFs protector , 
That against Thee I do not sin. 

12. ril give Thee praise continually 
For the state of Thy great mercy. 
Teach me in tem.ptation's tests 
To be mindful of Thy laws. 

13. What Thy mouth will not conceal, 
Thy commandments altogether, 
Miy own lips will also tell 

And tell it, too, involuntarily. 

14. I rejoice in all the ways 
Of Thy holy testimonies 

Much more than in this life's riches 
Whatever these mav be like. 



76 THE RELIGIOUS POETRY 

15. Ich will reden und bekonnen 
was du hast befohlen mir 
deine Wege zu erkonnen 

ist mein's Hertzens Lust-Begier. 

16. ich will deine rechte lieben 
und hab meine Lust daran 
deine Wortte mich so iiben 
dass ichs nicht vergessen kann. 

17. Thuhe wol an deinem Knechte 
dass ich vor dir leben mag 

und dein Wortt und deine Rechte 
redlich halte alle Tag. 

18. Mache mir die Augen munter 
Offne sie und mach sie rein 
dass ich sehe deine Wunder 
die in dem Gesetze seyn. 

19. Ich bin nur ein gast auf Erden 
O Hierr lass doch nicht vor mir 
dein Gebott verborgen werden 
dass mich Trosten kan allhier. 

20. Meine Seele fiir Verlangen 
Ist Zermalmet allezeit 
Deinen Rechten anzuhangen 
Bey so vielem Kampf und Streit. 

21. Stolze sind von dir gescholten 
und dein Fluch ergreifet sie 
weil sie nicht des Segens wolten 
dein Gebott auch halten nie. 

22. Mit der Schmach wirst du so walten 
Wan mich die Verachtung triickt 
dass ich kan dein Zeugnis halten 
und inwendig werd erquickt. 



OF ALEXANDER MACK, JR. 77 

15. I will tell and acknowle3ge 
What Thou hast commanded me. 
To meditate upon Thy ways 

Is my heart's most fond desire. 

16. I will ever love Thy laws 

And have in them my great delight. 
I will use Thy words so often 
That I never can forget them. 

17. Oh deal well with Thy servant, 
That I may live to honor Thee, 
And Thy word and all Thy laws 
Rightly will I always keep. 

18. Open now my eyes for me, 
Open them and make them clean 
That I may see the wondrous things 
Which are in Thy holy law. 

19. Tm a stranger here on earth. 
From me then, O Lord, let not 
Thy coiTimandments be concealed 
So that they can comfort me. 

20. My soul is breaking, O my Lord, 
With the longing that it has 

To cling forever to Thy laws 
Throuo^h all the conflict and the strife. 



-^Cs^ 



21. Thy rebukes are for the proud 
And they receive Thy curses, too, 
For they care not for Thy blessings 
And they keep not Thy commandments 

22. With the wrong wilt Thou thus deal 
When contempt shall oppress me, 
That I can keep Thy testimonies 
And be quickened inwardly. 



7S THE RELIGIOUS POETRY 

23. Auch die Fiirsten mich zu Qualen 
sitzen reden wieder mich 

aber dein Knecht will erzahlen 
deine Rechte ewiglich. 

24. ich hab Lust zu deinen Wortten 
deine Zeiigniisse O Herr 

die sind meine Raths-Leiit worden 
mich zu lehren mehr und mehr. 

25. Meine Seele liegt im Staube 
O mein Gott erquicke mich 

dass nach deinem Wortt mein Glaube 
werd gestarcket kraftiglich. 

26. ich erjahle meine wege 
und du Herr erhorest mich ; 
Lehre mich auf deinem Stege 
deine Rechte seeliglich. 

27. Du Herr wolst mich unterweissen 
Den Weg dein'r Befehl allein 

So will ich mit allem Fleisse 
reden von den Wundern dein. 

28. Gramende mein Hertz verschmachtet 
durch verborgne Leidenschaft 

Herr ich hab dein Wortt betrachtet 
starcke mich durch seine Kraft. 

29. Wende von mir falsche Wege 
wo regiert das falsche Licht 
gonne mir der Wahrheit stege 
dein gesetz sey mein Bericht. 

30. Dann ich habe mir erwahlet 
deiner lieben Wahrheit weg 
deine Rechte vorgestellet 

mir zum Licht auf meinem Steg. 



OF ALEXANDER MACK, JR. 79 

23. Princes, also, to torment me 
Often sit and speak against me, 
But Thy servant will declare 
For Thy statutes evermore. 

24. I have joy in Thy words, 
Thy testimonies, O my Lord, 
Have become my counsellors. 
And they teach me more and more. 

25. My soul lies prostrate in the dust, 
O my God, give me new life, 
That according to Thy word 

My faith again shall be made strong. 

26. *And now my ways I do declare. 
And Thou, O Lord, Thou hearest me. 
Teach me to walk in Thine own paths 
And to keep Thy blessed laws. 

27. Wilt Thou, Lord, make known to me 
The way alone of Thy commands, 
Then will I with diligence 

Speak of Thy most wondrous works. 

28. My heart, in grieving, languishes 
Through my suffering that is hidden ; 
Lord, Thy word I have considered, 
Strengthen me through Thine own strength. 

29. Turn from me the ways of lying 
Where the false light alway: rules. 
Show to me the paths of truth, 
And may Thy law be my report. 

30. For I have made my choice 
To love Thy way of truth, 

And Thy laws Tve laid before me 
To be the light along my way. 



80 THE RELIGIOUS POETRY 

31. Deinen Zeugniissen auf Erden 
hange ich von Hertzen ahn 

lass mich nicht zu schanden werden 
fiihre mich die Tiigend Bahn. 

32. Wann mein Hertz inwendig schmecket 
vvie du trostest Herr mein Gott 

so werd ich zum Lauf ervv^ecket 
auf dem Weg deiner Gebott. 

33. Deiner Rechten weg mir zeige 
zu bewahren biss ans end 

und wan ich mein Haupt dan neige 
nim den Geist in deine Hand'. 

34. Herr du wolst mich unterweissen 
zu bewahren dein gesetz 

dass ich es auch halt mit fleisse 
imd von gantzem Hertzen stetz. 

35. Fiihre mich Herr auf die Steige 
deiner Heiligen Gebott 

ich hab Lust dazu ach neige 
mich zu dir O Herr mein Gott. 

36. Du woltest mein Hertze neigen 
zu dem Zeiignus allerseitz 

dass sich mag im Wandel zeigen 
deine Lib und nicht der geitz. 

37. Meine augen lass nicht sehen 
Herr Gott nach unniitzer Lehr 
sondern deinen Weg zu gehen 
mich erquick zu deiner Ehr. 

38. Deinen Knecht lass dein Gebote 
halten feste vor dein Wortt 

dass ich dich fiircht' und im Tode 
treu verbleibe O mein Hort. 



OF ALEXANDER MACK, JR. 81 

31. To Thy testimonies here 

I have clung with all my heart ; 
Let me not be put to shame, 
Lead me in the paths of virtue. 

32. When my heart delights within me, 
As Thou, O Lord, dost comfort me. 
Then will I awake to run 

On the way of Thy commandment. 

33. Show me the way of Thy commandments 
That I may keep them till the end, 

And then when I my head must bow 
Receive my spirit in Thy hands. 

34. Help me, O Lord, to know 
How to keep Thy law. 

That I may keep it with my strength 
And all my heart and soul. 

35. Lead me Lord into the ways 
Of Thy most holy laws, 
Therein do I delight. 

Draw me to Thee, O Lord, my God. 

36. Wilt Thou my heart incline 
Unto Thy testimonies. 

That I may show in all my acts 
Thy love, and never covet. 

37. Let not my eyes look to 
The foolish teachings. Lord ; 
But rather lead me to Thv way 

And strengthen me in Thine own honor. 

38. Oh, let Thy servant firmly hold 

To Thy commandments in Thy word, 
That I may fear Thee and in death 
Remain true, O Thou, my help. 



82 THE RELIGIOUS POETRY 

39. Wende die Schmach die ich scheiie 
Herr von mir samt aller Siind 
deiner Rechte ich mich freiie 
weillen sie sehr lieblich sind. 

40. Sihe wie ich dein Befehle 
Herr Begehr zu dieser Zeit 
drum erquicke meine Seele 
mit deiner Gerechtichkeit. 

41. Lass zum Trost mir widerfahren 
deine G'nade Herr mein Hort 
und dieselbe zu bewahren 

deine Hiilf nach deinem Wortt. 

42. Dass ich moge antwortt geben 
meinem Last'rer der mich schildt 
den ich mich verlass darneben 
auf dein Wortt das Ewig gilt. 

43. Nim ja nicht von meinem Munde 
deiner Warheit edles wortt 

dann ich hoff von Hertzens g^runde 
auf die Rechte dein mein Hort. 

44. Ich will dein Gesetze halten 
alle weg und allezeit 

und mich auch von dir nicht spalten 
in der langen Ewigkeit. 

45. Alles muss zum Besten dienen 
Weill ich suche dein Befehl 
wird mein Wandel frollich griinen 
vor dir O Imanuel. 

46. ich red von deinen Zeugnissen 
froh und frey und scham mich nicht 
selbst vor Konigen zu wissen 

was dein Geist in mir ausspricht. 



OF ALEXANDER MACK, JR. 83 

39. Turn the reproach and all the sin 
Which I so fear, Oh Lx)rd, from me; 
In Thy commandments I rejoice 
Because they are so very good. 

40. Behold how I desire, Lord, 

Thy precepts at the present time; 
Wilt Thou, therefore, revive my soul 
By giving me Thy righteousness. 

41. Let Thy mercies, Lord, my help, 
Come to me for my comfort ; 
And in order to preserve them 

Grant Thy help according to Thy word, 

42. That I may also answer give 
The slanderer, who reproaches me. 
For in Thy word I always trust. 
Thy word which means eternity. 

43. Then take not wholly from my mouth 
Thy truth's most noble words 

For I have hope, from my whole heart. 
In all the judgments that are Thine. 

44. So I will keep Thy holy law 
Everywhere and at all times. 

And I will not withdraw from Thee 
Throughout the long eternity. 

45. Everything must serve for the best 
Because Thy precepts I am seeking. 
Happily will my actions prosper 
Before Thee, O Immanuel. 

46. Of Thy precepts I will speak 
Gladlv, freely, without shame, 
And tell even before kings 
What Thy spirit in me utters. 



84 THE RELIGIOUS POETRY 

47. Paradies-Lust wird gefunden 
wo man ehret dein Gebott 
Libe hat mich d'ran gebunden 
sie ist starcker als der Tod. 

48. meine Hand thu ich aufheben 
zu den Hebs-gebotten dein 
und von deinen Rechten eben 
rede ich bey gross und klein. 

49. Du wolst deinem Knecht gedanken 
Herr an dein heilsames Wortt 
Weill du pflegst darauf zu lenken 
meine Hoffnung hier und dort 

50. Das ist in meinem Elende 
mein Trost wan ich innerlich 
mich im glauben zu dir wende 
dann dem Wortt erquicket mich. 

51. Zwahr die stoltzen hohen Geister 
haben ihren Spott an mir 
dennoch weich ich guter meister 
nicht von dein'm gesetz und dir. 

52. Wan ich dank an die Gerichte 
deiner Hand von alters her 
wird die dunkleheit zu nichte 
und ich werd getrostet sehr. 

53. Weill ich muss das unrecht hassen ^ 
darum werde ich entbrandt 

dass stetz dein Gesetz verlassen 
die gottlosen wie bekanndt. 

54. Deine Rechte sind sehr herrlich 
und das Lied in meinem Hauss 
welches stetz und unendbehrlich 
mein geschafft muss richten aus. 



OF ALEXANDER MACK, JR. 85 

47. Heavenly joy is always found 
When one honors Thy commands, 
Love has bound me to them firmly, 
It is stronger far than death. 

48. My hands also do I lift up 

To Thy blessed commandments, 
And of all Thy righteous laws 
I will speak with great and small. 

49. Wilt Thou remind Thy servant, Lord, 
Of Thy most holy word, 

For Thou hast been accustomed to direct to it 
My hope both here and yonder, too. 

50. This is, in all my misery, 
My comfort when I turn 
Myself in faith to Thee, 

For Thy word always quickens me. 

51. Tis true, indeed, that haughty spirits 
Have held me often in derision, 
But, good Master, 1 have turned 
Not from Thee nor from Thy law. 

52. When I remember the precepts 
Of Thy hand of ages past, 

The darkness turns to nothingness 
And I am greatly comforted. 

53. Because I have to hate all wrong 
I become incensed, therefore, 
That the wicked, as is known, 
Forsake always Thy great law. 

54. Thy statutes always are most noble. 
And in my house they are my song. 
Which always of necessity 

Must be my business to perform. 



86 THE RELIGIOUS POETRY 

55. Auch des nachts thu' ich gedanken 
deines Nahmens dergestalt 

dass er mich dahien thut lenken 
dass ich dein Gesetze halt. 

56. Dieses ist mein Schatz auf erden 
dass ich halte dein Befehl 
dieser kan mir trostlich werden 
d'rum ich ihn vor andern wahl. 

57. Dieses will ich unterschreiben 
dieses hab ich herr gesagt 

dass auf deinem Weg zu bleiben 
mir zum Erbtheil sey vermacht. 

58. Herr von gantzem Hertzen flehe 
ich vor deinem angesicht 

sey mir gnadig es geschehe 

wie dein Wortt mich hat Bericht. 

59. Ich betrachte meine Wege 
und nach deinen Zeugniissen 
meine fiisse ich bewege 

auf dem rechten Weg zu geh'n. 

60. Ich muss eyien und nicht saumen 
dass ich halte dein Gebott 
meine Zeit nicht zu vertraiimen 
vor dir O mein Herr und Gott. 

61. Der gottlosen Rott und Wesen 
ist da und beraubet mich 
aber ich will nicht vergessen 
dein gesetze Ewiglich. 

62. Wan ich Mitternachts aufstehe 
dank ich dir bey dunkler Zeit 
weill in deinen Rechten sehe 
dein Recht der Gerechtigkeit. 



OF ALEXANDER MACK, JR. 87 

55. In the night time I am mindful 
Of Thy name in such a way, 
That it makes me turn to it 
And hold steadfast to Thy law. 

56. This on earth is my great treasure 
Because I hold to Thy command ; 
This to me becomes my comfort. 
Therefore it's my foremost choice. 

57. This is now what I declare, 
This, O Lord, I've said to Thee, 
That always in Thy way to be 
Should be the portion granted me. 

58. O Lord, before Thy holy face, 

I beseech with my whole heart, 

Unto me be merciful 

As Thy word has promised me. 

59. On my ways I have considered 
According to Thy testimonies, 
And my feet I also turn 

To walk in Thy most righteous way. 

60. I must haste and not delay, 

That Thy commandment I may keep ; 
That I my time dream not away 
Before Thee, O my Lord and God. 

61. Bands of men in wickedness 

Have come here and have robbed me. 
But never once shall I forget 
Thy commands through eternity. 

62. When at midnight I arise. 

In the dark I give Thee praise. 
Because I see in Thy precepts 
Thy holy law of righteousness. 



THE RELIGIOUS POETRY 

63. Herr ich halte mich zu denen 
welche redlich fiirchten dich 
sich an dein Befehl g-ewohnen 
und sie halten festiglich. 

64. Herr es ist die gantze Erde 
voll von deiner giitigkeit 

lehre mich dass ich klug werde 
deine Rechte allezeit. 

65. Du thust deinem Knechte gutes 
O Herr du getreiier Hort 

und das macht mich guter muthes 
Weill du's thust nach deinem Wortt. 

66. Lehre mich heilsame Sitten ! 
um Erkantnis Herr mein Gott 
will ich dich einfaltig bitten 
dan ich glaube dein Gebott. 

67. Ehmals ging ich in der irre 
Eh' ich gedemiithigt war 

nun lass ich mich nicht verwirren 
dann dein Wortt ist mir nun klar. 

68. Du Herr bist gewis sehr giitich 
und auch freiindlich lehre mich 
dass ich deine Rechte friedlich 
halten moge stetiglich. 

69. Stoltze die ertichten Liigen 
iiber mich und meine Seel 

und mein Hertz sucht kein Vergniigen 
als zu halten dein Befehl. 

70. Ihr Hertz ist wie Schmeer so dicke 
aber ich hab meine Lust 

wo ich dein Gesetz erblicke 

das erquickt mir Hertz und Brust. 



OF ALEXANDER MACK, JR. 89 

63. O Lord, I keep myself with them 
Who have a righteous fear of Thee, 
Who are famiHar with Thy- law 
And who keep it steadfastly. 

64. The entire earth, O Lord, 
With Thy graciousness is filled. 
Teach me that my wisdom grows 
To know Thy precepts evermore. 

65. Thou Thy servant treatest well 
O Lord, Thou, my faithful help, 
And this brings me renewed courage, 
For what Thou dost is like Thy word. 

(^, Teach me good judgments, Lord ! 
And I for knowledge, O my God, 
Will humbly beg of Thee, 
For Thy commandments I believe. 

67. Formerly I went astray. 

That was before I was cast down ; 
Now I am never more confounded 
For Thy word to me is clear. 

68. Thou, O Lord, art surely good. 

And Thou with kindness teachest me 
That all Thy laws in peace 
Forever I may keep. 

69. The proud are fond of forging lies 
Against me and my soul ; 

But my heart seeks no delight 
Other than to keep Thy law. 

70. Their heart is as fat as grease, 
But the delight that I possess 
Is when I can perceive Thy law. 
This revives me, heart and soul. 



90 THE RELIGIOUS POETRY 

71. Es ist mir zur Lieb gerathen 
dass du mich vor dir dem Herrn 
hast gedemiithigt in gnaden 
dass ich deine Rechte lern. 

72. Das Gesetze deines Mundes 
ist mir lieber nach der Wahl 
als viel tausend stiicker goldes 
und viel silber ohne Zahl. 

7Z. Ich bin das Werck deiner Hande 
zubereit von dir dem Herrn 
drum mir unterweisung sende 
dass ich dein Gebott recht lern. 

74. Die dich fiirchten auf mich sehen 
und dariiber freiien sich 

dass dein Wortt Herr soil geschehen 
worauf du last hoffen mich. 

75. Vom geheimniis der gerichte 
hast du mir das Recht gezeigt 

das du mich nicht machst zu nichte 
und doch treiilich hast gebeiigt. 

76. Deine Gnade will ich preissen 
die mich wieder Trosten kan 
wie du mir dan hast verheissen 
diese nehm ich kindlich ahn. 

17 , Lass mir dan nun wiederfahren 
Herr deine Barmhertzigkeit 
dass ich lebe und bewahre 
mit Lust dein Gesetz alzeit. 

78. Ach dass doch zu schanden werden 
stoltze Liigner, dir mein' Seel 
niedertriicken hier auf Erden 
da ich red von dein'm Befehl. 



OF ALEXANDER MACK, JR. 91 

71. It has happened to me well 
That Thou me before Thee, Lord, 
Hast afflicted in Thy mercy, 

That I should learn of Thy precepts. 

72. The law of Thine own mouth 
Is chosen by me rather 

Than many thousand pieces of gold 
And much silver beyond measure. 

73. 1 am the work of Thine own hands 
And prepared by Thee, O Lord, 
Therefore send me understanding 
That Thy law I rightly learn. 

74. They that fear Thee see me too. 
And at this they do rejoice 

That Thy word shall come to pass 
In which Thou hast given me hope. 

75. Of the secret of Thy judgments 
Thou hast pointed out the law, 

That Thou hast me not brought to naught 
And yet hast grieved me well. 

76. I will praise Thy mercies, Lord, 
Which can always comfort me ; 
As Thou hast then promised me 
I accept them as a child. 

77. Then let to me be granted 
Thy tender mercies, Lord, 
That I may live and always keep 
With delight Thy holy law. 

78. Oh, that to shame should be brought 
The proud liars who my soul 

Do oppress here on the earth 
When I speak of Thy precepts. 



92 THE RELIGIOUS POETRY 

79. Dass zu mir sich halten miisten 
die dich fiirchten in der That 
die von deinem Zeiigniis wiisten 
und erkoiien deine Gnadt. 

80. Mein Hertz bleibe treii auf Erden 
Herr in denen Rechten dein 

dass ich nicht zu schanden werde 
lass du mich rechtschaffen seyn. 



These Hnes taken from manuscript are apparently a 
paraphrase of the 25th chapter of Matthew, verse 35 
and following. The beginning of the manuscript is 
missing. The pages on which the lines are written 



Da ich hungrich war habt ihr 

meinen Wunsch erfiillet 

und den durst den habt ihr mir 

gleichfals auch gestillet 

ich war nackend ohne Kleid 

ihr habt mich bedecket 

und vor meiner diirftigkeit 

eiich niemals verstecket. 

Ich war in der Welt ein Gast 
ihr habt mich bewirthet 
dass ich meine leichte Last 
euch hab aufgebiirthet, 
Kranck, gefangen war ich auch 
ihr seyd zu mir komen 
habt eiich nach der Libe Branch 
meiner angenomen ! 



OF ALEXANDER MACK, JR. 93 

79. Oh that they might hold fast to me, 
Those who in fact have fear of Thee, 
Those who have known Thy testimony 
And recognize Thy graciousness. 

80. Let my heart stay true here on earth 
To Thy commandments, Lord, I pray, 
That I may not be put to shame, 
Help Thou me to be upright. 



are fastened together with other pages containing 
the lines written on the death of Christopher Sower, 
which occurred in the year 1784. 



6. W^en I was hungry you satisfied my desire and 
you relieved likewise my thirst; I was without 
clothes and you clothed me, and you never with- 
drew from the sight of my nakedness. 



7. I was a stranger in the world and you entertained 
me so that I placed my easy burden upon you. 
I was sick and I was in prison and you visited 
me, and you took care of me in accordance with 
the custom. 



94 THE RELIGIOUS POETRY 

8. Die Gerechten werden sich 
wundern ohne Masen 
und sich gantz demiithiglich 
redent horen lassen 
Herr! Wer hat dich je geseh'n 
hungern oder diirsten ? 
dass wir konten dir beysteh'n 
dir dem Lebens fiirsten ! 



Wan war'st du ein Gast den wir 
wiirdig zu bewirthen 
konten seyn geacht vor dir 
unssrem treuen Hirten 
Wo warst du je ohne Kleid? 
dass wir dich bekleiden 
konten in der SterbHchkeit 
in vergangnen Zeiten. 



10. Wo warst du gefangen auch 
oder krank auf erden? 
dass wir dir nach Libes-Brauch 
konten dinsthch werden 
Alsdan wird Imanuel 
das Geheimniis zeigen 
treiilich redHch ohne fehl 
Er wird nichts verschweigen. 



11. Wahrlich spricht Er: sag' ich eiich 
meines leibes gheder 
auch die armsten sind so reich 
sic sind meine Briider 
was dem Kleinsten ist gethan 
das ist mir geschehen 
also nehm' ich's Ewig an 
wie ich's angesehen! 



OF ALEXANDER MACK, JR. 95 

8. The righteous shall be astonished without measure 
and shall very modestly say, Lord, who has ever 
seen Thee hungry or thirsty that we could assist 
Thee, — Thee, the Prince of Life? 



9. When wast Thou a stranger whom we could be 
considered before Tliee, our true Shepherd, 
worthy to entertain? Where wast Thou ever 
without clothes that w^e could clothe Thee in the 
flesh in times gone by? 



10. Where wast Thou moreover in prison or sick here 
on earth that we could render service to Thee 
in accordance with the custom? Then wnll the 
Lord make known the secret truly, honestly, and 
without mistake, He will conceal nothing. 



11. Verily Hie will say: I say to you, members of 
my body, the poorest also are rich enough to be 
my brethren and what is done to the least one 
of them is also done to me ; therefore I accept it 
always in the light in which I regard it. 



96 THE RELIGIOUS POETRY 

12. Denen zu der lincken Hand 
macht der grose Richter 
ein erschrocklich Wortt bekandt 
vor dem Licht der Lichter ! 
ihr Verfluchten gehet fort! 
in der Hollen Feiier 
das bereitet worden dort 
vor die ungeheuer. 



13. Vor den Teiifel und die Zahl 
seiner engel alle 

dieses Looss der pein und Quaal 
muss elich nun zufallen, 
Weillen da ich hungrich war 
ihr mir nichts gegeben 
da mich diirstete so gar 
nicht gelab't mein Leben. 



14. Draussen muss ich armer Gast 
Vor der Thiire stehen 
nackend lieset ihr mich fast 
ohne Kleider gehen 
ich war kranck gefangen auch 
und bHb ohnbesuchet 
Von eiich ! dis w^ar eiier Branch 
d'rum seid ihr verfluchet! 



15. Dann werden sie sagen: Herr! 
wan 1st das geschehen? 
dass wir dich in armuth schwer 
Trost-los liesen gehen 
Hung' rich, durstig ohne Kleid 
und dir nichts gegeben 
wan war die betriibte Zeit? 
doch in unserm Leben ! 



OF ALEXANDER MACK, JR. 97 

12. To them on His left hand, the mighty Judge will 
make known before the Light of Lights a terrible 
sentence: Depart, you accursed, into the fire of 
hell which was prepared there for the wicked. 



13. The pain and torment of this fate prepared for 
the devil and all his host of angels must now fall 
to you ; for when I was hungry you gave me noth- 
ing and when I was thirsty you did not refresh 
my life. 



14. I had to stay outside your door a poor stranger, 
you permtted me to go with almost no clothes; I 
was sick and in prison and you neglected to visit 
me. Away with you! This was your custom 
therefore you a^e accursed. 



15. Then they will say: Lord, when did it happen 
that we left Thee in great want go comfortless? 
When wast Thou hungry and thirsty and without 
clothes and we gave Thee nothing? When was 
this grievous time, at least in our life? 



98 THE RELIGIOUS POETRY 

16. Wan haben wir dich geseh'n? 
einen Gast auf erden 
und dich lasten draussen steh'n 
ohn getrost zu werden? 
Wenn sahen wir imermehr? 
dich kranck und gefangen 
da wir nicht zu dienen Herr ! 
sind zu dir gegangen. 



17. Alsdan wird die antwort seyn 
die der Herr wird geben 
was ihr nicht den Briidern mein 
habt gethan im Leben 
das ist nicht gescheh'n vor mich 
der ich Bhit und Leben 
vor den Kleinsten williglich 
in den Tod gegeben! 



18. in die Ewigliche Pein 
werden sie dan gehen 
und von Gott verstossen seyn 
da sie werden sehen , 
Was die Unbarmhertzigkeit 
Bringt vor Trauer-friichte 
in der langen Ewigkeit 
unter dem Gerichte! 



19. Die Gerechten werden dann 
in das Ew'ge Leben 
gehen und vor jederman 
Gott die Ehre geben 
der sie gerecht gemacht 
in des Lames-Blute 
und sie zum Genuss gebracht 
von dem Ew'gen Gute! 
Ende. 



OF ALEXANDER MACK, JR. 99 

16. When did we see Thee a stranger on earth and 
left Thee stand outside without being comforted? 
When did we ever see Thee sick and in prison and 
did not go to Thee to serve Thee, Lord? 



17. Then this will be the answer which the Lord 
will give: What you have failed to do for my 
brethren in life, this you have therefore failed to 
do for me, for it was for the least of these that 
I willingly gave in death my blood and my life. 



18. They will then go into everlasting punishment 
and be banished from God, for they will see what 
sad fruits lack of mercy brings during long eter- 
nity under their doom. 



19. The righteous will then go into eternal life and 
before all men will give God honor, who made 
them pure in the blood of the Lamb and brought 
them to the enjoyment of eternal blessedness. 



The End. 



100 THE RELIGIOUS POETRY 

The folloAving fragment of a longer poem, written 
on the trial and death of Jesus, is preserved in manu- 
script on loose pages. The first part of the poem and 

8 Uhr. 

3. Weis gekleidet komst du nun 
zu Pilato wiederum 

Weill man an dir nichts kan finden 
als nur meine Schult der Siinden ! 

9 Uhr. 

4. bose Leiide geisslen dich ! 2 Sam. 7 v. 14. 
doch die schult bekone ich ! 

dass ich billig solte leiden 
was dir thun die tollen Heiden ! 

10 Uhr. 

5. Jesus muss die dornen Cron 
purpur-Mantel spott und Hohn 
vor mich armen Sunder tragen 
und wird noch darzu geschlagen ! 

11 Uhr. 

6. Welch ein Mensch Pilatus spricht 
unschult leichtet ins gesicht ! 
boses kont ihr nichts bezeugen! 
gutes predigt Er durch schweigen ! 

7. Meine hande wasche ich 
vor eiich alien offentlich 

wan ihr es wolt weiter treiben 
so will ich unschultig bleiben ! 

12 Uhr. 

8. Jesus wird auf's creitz gelegt, 
hand und fiiss durch graben recht 
und mit nageFn angehefftet 
aufgerichtet gantz entkrafftet ! 



OF ALEXANDER MACK, JR. 101 

also the tenth stanza are missing. It cannot be said 
whether there were additional stanzas written or not. 



3. Eight o'clock. 

Dressed in white, Thou comest now 
To Pilate once again, 
For nothing 'gainst Thee can be found 
Save only my own guilt of sins. 

4. Nine o'clock. 

Wicked men are scourging Thee, 
But the guilt I must confess 
And in justice I should suffer 
What the mad heathen do to Thee. 

5. Ten o'clock. 

The crown of thorns must Jesus wear, 
The purple robe, the jeers and scorn, 
All for me unworthy sinner. 
And in addition He is beaten. 

6. Eleven o'clock. 

" What a man," now Pilate says, 
Innocence shines from out His face, 

-You can point to nothing evil. 
Well he preaches through His silence! 

7. Now I wash my hands of this 
Publicly before you all, 

If you intend to continue it 
I shall remain without guilt. 

8. Twelve o'clock. 

Upon the cross is Jesus laid. 
His hands and feet are cruelly pierced 
And with nails He is made fast, 
Quite enfeebled His cross is raised. 



102 THE RELIGIOUS POETRY 

1 Uhr. 
9. Jesu creutziger die thun 
seine kleider theilen nun 
sein Rock wird ins looss genomen 
wer denselben soil bekomen. 

3 Uhr nachmittag. 

11. nun dass alles sey vollbracht 
was die Schrifft vorher gesagt 
lasst man seinen Durst zu stillen 
einen Schwam mit essig fiillen. 

12. und das siisse Gottes-Lamm 
trinket ihn am creitzes-Stamm 

neig't sein haupt und macht durch sterben 
dass ich Gnade kan ererben. 

4 Uhr abends. 

13. nun das Blut und Wasser-Badt 
ofifnet sich nach Gottes-Rath 
und die offen Seiten-Hole 
trostet meine arme Sele! 

5 Uhr abends. 

14. Wer begrabt den Leib des Herm? 
Joseph thut es hertzlich gern 
Liebe wird nicht mehr zu schanden 
wan kein Judas mehr vorhanden! 

The following stanzas found in manuscript form are 
a fragment of what appears to have been a very long 
poem founded on the narrative of Elijah and Elisha 
as told in the First and Second Books of Kings. The 
fragment begins with the 13th stanza of evidently the 

13. der drite Hauptman that gemach 
er forschte in sich selber nach 
er beiigte Leib, Seel, Hertz und mund 
fandt Zuflucht in dem Gnaden-Bundt ! 



OF ALEXANDER MACK, JR. 103 

9. One o'clock. 

Jesus' slayers now proceed 

To part His garments 'mong themselves, 

It is decided by casting lots 

Which of them shall have His coat. 

11. Three o'clock in the afternoon. 
Now that all should be fulfilled 
Which the Scriptures have foretold, 
And that they might quench His thirst 
They have a sponge filled with vinegar. 

12. And the precious Lamb of God 
Drinks it on the cross's beam, 
Bows His head and suflfers death 
So that mercy I can receive. 

13. Four o'clock in the evening. 
Now the blood and flow of water 
Issue forth as God advised 
And the wound in His dear side 
Comforts greatly my poor soul. 

14. Five o'clock in the evening. 
Who will bury the Lord's body? 
Joseph will with heart of love; 
Love no more shall be dishonored 
When no more a Judas lives. 

Eleventh Part of the poem for the narrative is con- 
tinued in what is marked in the manuscript Twelfth 
Part. The poem was apparently continued through 
an additional Part or Parts which unfortunately are 
lost. 

13. The third captain proceeded slowly, 
He inquired into his own soul, 
He bowed his body, soul, and heart, and mouth, 
And found refuge in the covenant of grace. 



104 THE RELIGIOUS POETRY 

14. drum redete Gott seibst fiihr ihn 
und schickt' EHam selber hien 
der ging nun willig mit ihm fort 
kahm selber nach des Herren Wort. 

15. Nun wurde volllg aus gericht 
worzu Elias war verpflicht 
Elias redete seibst frey 

zum Konige ohn alle Scheii ! 

16. Er sprach zu ihm: so spricht der Herr 
du hast dich seibst verderbet sehr 
dann weill du Botten hast gesandt 

zu Baalsebub wie bekandt. 

17. als wan in Israel kein Gott 

war, den man fragen kont in noth 
so solt du von dem Bette nicht 
mehr werden wieder aufgericht 

18. Sondern sollt sterben wie der Herr 
dir schon bezeiiget hat vorher! 
und also starb Ahasia 

nach Gottes wortt durch Elia! 

12tes Theil. 

Elias endigte den Lauf 
und wird gefiihrt zu Gott hinauf 
so dass er auch ein Zeuge ward 
von wahrer Christen Himelfahrt! 

2. Als nun der Herr Eliam wolt 
im Wetter fiihren aus der Welt 
Spricht Elias der Gottes Mann 
Elisa Gottes diener an. 

3. auf ihrem wege gen Gilgal 
sprach Elias zum ersten Mai 
bleib lieber hier, mir ist bekandt 
dass ich nach Bethel bin gesandt. 



OF ALEXANDER MACK, JR. 105 

14. Therefore God Himself spoke for him, 
And sent EHjah forth with him, 
Who went with him now wilHngly 
And arrived according to God's v^^ord. 

15. Now that was fully completed 
To which Elijah was in duty bound, 
Elijah spoke himself frankly 
Before the king and without fear. 

16. He said to him : thus saith the Lord, 
Thou hast corrupted thine own self 
Because thou hast sent messengers 
To Baalzebub, as is well known. 

17. As if there were, in Israel, 

No God on whom one in distress might call ; 
Therefore shalt thou never again 
Be raised up from thy bed. 

18. But thou shalt surely die 

As hast the Lord declared to thee. 

And thus did Ahaziah die 

According to God's word, as told by Elijah. 

Twelfth Part. 

1. Elijah finished now his course 
And is taken up to God, 

So that he a witness too might be 
Of the true ascension of Christ ! 

2. When now the Lord would Elijah take 
Out of the world in the whirlwind, 
Then Elijah, man of God, makes address 
To Elisha, servant of God. 

3. On their way towards Gilgal 
Elijah spoke for the first time: 
Tarry here, to me 'tis known 
That I've been sent to Bethel. 



106 THE RELIGIOUS POETRY 

4. Elisa aber zu ihm spricht; 

so war Gott leb't ich lass dich nicht 

und also hielt Elisa fest 

an Grott der uns niemals verlast ! 

5. Sie gingen bis gen Bethel hien 

da ward gestarckt sein Hertz und Sinn 
dann was ihm schon zuvor war kundt 
zeug't der Propheten Kinder mundt! 

6. Nun stellt Elias weiter fiihr 
Elisa mochte bleiben hier 

dann ich werd nach des Herren Wortt 
noch bis gen Jericho geh'n fort. 

7. Elisa aber blieb darbey 

bey seinem Vorsatz und sprach frey 
so wahr Gott und die Seele dein 
lebendig und im Wesen seyn. 

8. das ist mein Vorsatz festiglich 
dass ich nicht werd verlassen dich 
in solcher Treii, in solchem Sinn 
ging er gen Jericho mit ihm. 

9. als er nun mit ihm dahien kahm 
traf er Propheten Kinder an 

die sprachen wie aus einem Mundt 
von dem was ihm zuvor war kundt. 

10. Weist du dann auch, was man hier glaubt 
dass Gott noch heiit von deinem Haupt 
dir deinen Herren nehmen will 

O ja ! sprach er drum schweigt nur still. 

11. Elias gab zum driten mal 
Elisa wiederum die Wahl 

Sprach: lieber bleib noch hier zuriick 
Weill ich zum Jordan bin geschickt ! 



OF ALEXANDER MACK, JR. 107 

4. But thus to him EHsha speaks : 

As God doth live, I'll leave thee not. 

And thus Elisha firmly held 

To the Lord who deserts us never. 

5. They went as far then as Bethel 

Where his heart and soul were strengthened. 
For what he had already known 
The prophets' sons do now confirm. 

6. Now Elijah set forth further 
That Elisha here should stay : 

" For I according to God's word 
Shall continue on towards Jericho/* 

7. But Elisha remained firm 

In his intent and frankly said : 
As true as God and thine own soul 
Are living now and do exist, 

8. This is my firm resolve, 

That I thee never will forsake. 
So with such faith and of such mind 
He went with him to Jericho. 

9. When he there with him had arrived, 
There came to him the prophets' sons 
Who spoke as if with one accord 

Of that which he had known before : 

10. And dost thou know what's here believed, 
That God today will surely take 

Thy master from thy head ? 

Oh yes, he said, hold ye your peace. 

11. Elijah gave for the third time 
Again the choice to Elisha 

And said, stay rather here behind 
As I've been to the Jordan sent. 



108 THE RELIGIOUS POETRY 

12. Elisa aber zu ihm spricht: 

so wahr Gott leb't ich lass dich nicht! 
d'rum geh'n sie mit vergniigtem Sinn 
zusamen mit einander hien. 

13. Nun salien auch noch funfzig mann 
Propheten-Kinder es mit an 

da sie vergniigt noch weiter geh'n 
bis sie das Wasser vor sich seh'n. 

14. am Jordan blieb Elisa steh'n 
zu sehen was da sollt gescheh'n 

an diesem Strohm wurd ihm bekandt 
die wunderbare Gottes-Hand! 

15. Dann Elias der wickelt fein 
im Glauben seinen Mantel ein 

er schlagt ins wasser und es weicht 
und seinem Schopfer Ehr erzeigt. 

16. So fiihrete sie Gottes-Handt 

durch den Jorden auf trock'nem Landt 

wohl dem dem in der Todes-stundt 

der seel'ge Durchgang recht werd kundt ! 

17. als sie nun auf der and'ren Seit 
fort gingen kahm die abschieds-zeit 
drum sprach EHas Bitte nun 

was du wilt dass ich dir soil thun! 

18. eh' ich von dir genomen werd 

und -nicht mehr seyn werd auf der erd 

Elisa sprach : das bitte ich ! 

dass dein Geist komen soil auf mich. 

19. zwiefaltig zu Jehova Ehr 

Elias sprach: es ist zwar schwar 
doch wan du mich wirst sehen dann 
auch deine bit geschehen kann! 



OF ALEXANDER MACK, JR. 109 

12. But EHsha said to him : 

As sure as God doth Hve, Til leave thee not. 
Therefore they went with cheerfulness 
With each other on their way. 

13. Now there were also fifty men 
Of prophets' sons who witnessed 
As they with pleasure went along 
Until the water they saw before them. 

14. Elisha stopped at the Jordan 

To see what there would now take place. 
And on this river was revealed to him 
The wonder-working hand of God. 

15. Then Elijah, in his faith, 
Wraps his mantle close together; 
He strikes the water and it parts 
And to its Maker thus does honor. 

16. So they were led by God's own hand 
Through the Jordan on dry land. 
Well to him who in death's hour 
Rightly knows this blissful passage. 

17. When they had reached the other side, 
The time of parting now drew nigh. 
And so Elijah spoke: Ask now 

What thou wouldst have me do for thee, 

18. Before I shall from thee be taken 
And shall no more be on the earth. 
Elisha spoke: 'tis this I pray 
That upon me may come thy spirit. 

19. Doubly to Jehovah's honor 

Elijah spoke: that is indeed quite hard,^ 
But if thou seest me then 
Thy prayer shall be fulfilled. 



110 THE RELIGIOUS POETRY 

20. Wan's aber solte anderst seyn 
wird deine Bit nicht treffen ein 
als sie nun gingen und da er 
noch redete so kahm daher. 

21. ein Wagen der war feiierich 
samt seinen Rossen wunderlich 
und scheidete von aussen zwahr 
die zwey ohl-kinder das ist war! 

22. Weill Elias gen Himel fuhr 
im Wetter und Elisa nur 

auf erden noch sollt bleiben hie 
doch sah' er alles an und schrie! 

23. Mein Vatter, Vatter in der Hob 
Israels Wagen ich nun seh' 
und seine Reiter auch darzu 

O gieb mir deines Geistes ruh! 

24. Elia Mantel viel herab 

zum Zeichen von der reichen Gab 
die ihm sollt werden in der miih' 
die ihn auf erden iibte hie! 

25. Elisa hub den Mantel auf 

und fiihrte fort den Glaubens-Lauf 
recht mit Elia Geistes-Krafft 
in der Propheten Ritterschafft ! 



OF ALEXANDER MACK, JR. Ill 

20. But if it should be otherwise, 

Thy prayer shall then not come to pass. 
As they were walking and while he 
Was speaking yet, there came along 

21. A chariot which was fiery, 

Its horses, too, were wonderful. 
And truly it did separate 
Outwardly these two anointed ones. 

22. For Elijah went to Heaven 

In a whirlwind and Elisha all alone 

Was to remain on earth below, 

But he viewed all and then cried out: 

23. My Father, Father in the sky, 
Tis Israel's chariot I now see, 

The horsemen, too, which belong to it, 
Oh grant me now Thy spirit's peace. 

24. Elijah's mantle now fell down 
As a token of the rich gifts 

That were for him in his sore trials 
Which troubled him here on earth. 

25. Elisha raised the mantle up 

And continued on his course of faith 
Rightly with the power of Elijah's spirit 
In the knighthood of the prophets ! 



112 THE RELIGIOUS POETRY 

The following short poems are found written on 
separate pages. They form no particular collection 
nor do they appear to have any connection with any 
other writings and with the one exception which ap- 



Ein in Hoffnung gesungenes Liedlein vor eine 
schwach-glaubige Seek. 

Melodie: Meine Hoffnung stehet feste et. 

Endlich wird es doch gelingen . 

jeder Seele die Gott liebt! 

Gott kann doch den Feind noch zwingen 

der die schwachen Hertzen iibt 

in der noth — selbst im Tod 

schencket Gott sein Himmel-Brod! 

2. Darum will ich es nun wagen 
ich will thun was Gott gefalt 
und von Hertzens-grund absagen 
der betrog'nen Siinden-welt 

Ehr und Freudt-Hass und neidt 
Samt der gantzen Eytelkeit! 

3. Jesus ist vor mich gestorben 
ich bin seine arme Magdt 

Er hat offt um mich geworben 
nun hab ich Ihm zugesagt 
hat's mein feind boss gemein't 
ich lehn mich auf meinen freiind. 

4. Endlich werd' ich aufgenomen 
in dem reinen Hochzeits-Saal 

wo man wird zusammen kommen 
bey des Lammes Abendmal 
da wird Wein-trostlich seyn ! 
Dem man hier schenckt Wasser ein. 



OF ALEXANDER MACK, JR. 113 

pears the date of their composition cannot be deter- 
mined. The author seemingly jotted them down at 
different times as they came into his mind without any 
attempt at connection or unity of thought. 



A little song sung in hope for a soul weak in faith. 

Melody: My Hope Stands Firm. 

1. Every soul that loves God 
Will finally succeed ! 

God can yet defeat the enemy 

That brings temptation to weak hearts 

In distress, — even in death 

God grants His Bread of Heaven. 

2. Therefore shall I now dare, 

I shall do what pleases God, 
And shall renounce with all my soul 
This misguided world of sin, 
Honor and pleasure, hatred and envy, 
And also all the vanity. 

3. Jesus has died for me, 
I am His poor servant, 
He has often sought me, 
Now I have accepted Him, 

And if my enemy has meant me harm 
I entrust myself to my Friend. 

4. Finally I shall be received 
In the pure marriage-hall, 
Where they will come together 
At the supper of the Lamb, 

And there wine will be a comfort 
Which is here with water adulterated. 



114 THE RELIGIOUS POETRY 

Melodie. Werde Munter Mein Gemuthe. 

1. Heiite wollen wir Begraben 
den unreinen Siinden-Leib 
und nichts mehr zu schaffen haben 
mit dem eitlen Zeitwertreib 
derer welchen nichts Bewust 
von der reinen Himels-Lust 
Gottes-Sohn last uns aus Gnaden 
nun zu seiner Hochzeit Laden. 



2. Jesus hat im Tod durch sterben 
eine Freystatt zugericht 
sonsten miisten wir verderben 
und umkomen im Gericht! 
Nun nimt Er die Sunder an 
Weill Er sie arlosen kann 

von der Siind' und ihrem Saamen 
darum lobet seinen Nahmen. 

3. Jesus wiircket Reii im Hertzen 
iiber alle Siind u. Schult 

und sein Blut und Todes Schmerzten 
Trostet uns mit Gottes-Huldt 
Darum wollen wir nun frey 
ohne alle Heucheleii 
uns von Hertzen Ihm ergeben 
Ihm zu sterben Ihm zu leben ! 

4. Kann das Wasser iiberschwemen 
in der Tauffe unssern Leib? 

So kann Jesus von uns nehmen 

alles Bose dass nichts Bleib 

Jesus kann uns reinigen 

und mit Ihm vereinigen 

Wer sich seinem Tod kann geben 

Der kann Ewig mit Ihm leben ! 



OF ALEXANDER MACK, JR. 115 

Melody: Rejoice, Oh My Soul. 

1. This day we shall bury 
the impure, sinful body, 

and have nothing more to do 

with vain pastimes 

of those to whom nothing is known 

of the pure joys of Heaven. 

The Son of God, in His mercy, ^ 

is inviting us to His marriage. 

2. Jesus, through His dying, 

has prepared a refuge in death, 
otherwise we should be destroyed 
and perish in the great judgment! 
Now He receives sinners 
because He is able to redeem them 
From their sins and their seed, 
Therefore praise His name. 

3. Jesus brings about repentance in our hearts 
of all our sins and faults, 

and His blood and death agonies 
console us with the grace of God. 
Therefore let us freely 
without any hypocrisy 
yield ourselves to Him heartily 
to live and die for Him! 



4. Is the water able to overflow 
our body in baptism ? 
So is Jesus able to take from us 
all evil so that nothing may remain. 
Jesus can purify us 
and unite us with Him. 
Whoever can yield himself to His death, 
may live with Him forever. 



116 THE RELIGIOUS POETRY 

5. Darum wollen wir mit eyien 
folgen unsserm Bruder nach 
in der Welt uns nicht verweillen 
freiitig tragen unss're Schmach 
seine Schmach ist unss're Ehr 
Geben wir Ihm recht gehor 
So wird Er mit Himmels-freiiten 
Segnen unsser kurtzes Leiden! 



DIE KONIGIN. 

Gib mir mein Leben um meiner Bitte. 

Die Ester libt ihr volck 

und fiirchtet Gott darzu 

da'um findet sie im Schloss 

des Konigs keine Ruh! 

Biss dass sie ihr Gebet 

so herrlich hat verricht 

dass alle Majestat 

ihr Trost und Hilf verspricht ! 

und mein volck um meines Begehrens willen. 



DIE KLUGE JUNGFRAU. 

Esther begehret' nichts den 

was Hegai des Konigs Kamerer sprach 

Esther 2 vers 15 
Die kluge Seele hat nicht Lust 
an falschem schmiicken, 
Sie liebet Christi Rath 
und folgt in alien Stiicken 
Dem klugen Hegai 
Dem treuen Salbungsgeist 
Drum liebt der Konig sie 
und ihr viel gunst erzeiigt 

und 
Esther fand Genade vor alien die sie ansahen. 



OF ALEXANDER MACK, JR. 117 

5. Therefore let us hasten 
to follow after our Brother. 
In the world no longer tarry, 
cheerfully bear our burden. 
His shame is our honor, 
let us hear Him attentively 
and He will reward our short sufferings 
With the joys of Heaven. 

THE QUEEN. 

Give me my life for my request. 

Esther loves her people 

And she fears, too, her God; 

Therefore she finds no peace 

In the palace of the king 

Until that she her prayer 

So splendidly brought forth 

That all his majesty 

Promises her comfort and help. 

And my people for the sake of my request . . ? 

THE WISE VIRGIN. 

Esther required nothing but 

What Hegai the king's chamberlain appointed. 

(Esther 2: 15). 
The wise soul has no delight 
In false adornment. 
It loves Christ's counsel 
And obeys in all things 
The wise Hegai 
The faithful anointing spirit; 
Therefore the King loves her 
And shows her much favor, 

and 
Esther found favor in the eyes of all that be- 
held her. 



118 THE RELIGIOUS POETRY 

WIE MAN DEN PREIS GEWINNEN KAN. 

Wer nicht wiirckt durch eigne Kraffte 
Sondern durch des Hochsten Huld 
Lernt durch glaubiges Geschafifte 
Liebe, Damuth und Gedult 
Wird in dem gewissen rein 
und von Hertz und Sinnen klein 
"^Faulheit, pracht und Lacker-Bissen 
Meydet und ein Boss Gewissen 
klagt sich allzeit selber an 
der gewints bey jederman 

DIE SCHONE RHAEL. 

Schaffe mir Kinder 
die Tugend ist zwahr schon 
doch nicht gern lang allein 
wo sie nicht soil vergehn 
da muss sie f ruchtbahr seyn ! 
wo nicht so sterbe ich ! 

DIE REICHE ARMUTH. 

Seelig sind die geistlich armen 
Der Reichthum halt nicht stich 
die Armuth nicht ernahrt 
Der Arme betriigt sich 
Wan er nicht Gott begeert 

Der Mittelmassige 
find nirgends keine Ruh! 
Biss Niedrigkeit und Hoh' 
ihm gleiche Dienste thu' ! 
Dan das Himelsreich ist ihr! 



*Instead of these lines, the two below had been written 
ancl then crossed out: 

Meydet Pracht und Lacker-Blssen 
Faulheit und ein Boss Gewissen 



OF ALEXANDER MACK, JR. 119 

HOW THE PRIZE IS TO BE WON. 

He that labors not by his own powers 
But through the favor of the Ahnighty 
Learns through his pious occupation 
Love, humiHty, and patience; 
Becomes pure in conscience, 
And humble in heart and spirit. 
"^Slothfulness, pomp, and gluttony 
Avoid, and an evil conscience 
Always accuses itself. 
Such a one obtains it in the case 
of everyman . . . ? 

BEAUTIFUL RACHEL. 

Give me children. 

Virtue, it is true, is excellent 

But it does not like to be long alone. 

If it is not to perish. 

It must be fruitful ! 

Otherwise, I shall die! 

WEALTHY POVERTY. 

Blessed are they that are poor in spirit, 

Riches do not endure. 

Poverty nourishes not, 

The poor man deceives himself 

Unless he seeks God. 

The half-way kind of man 

Finds nowhere any peace 

Until lowliness and elevation 

Serve him equally! 

For Heaven is hers! (That is, the poor's.) 



♦Avoid pomp and gluttony, 
Slothfulness, and an evil conscience. 



120 THE RELIGIOUS POETRY 

December 1780 
Der stellt sich selbst zum Biirgen ein 
wo ich soil fors Gericht 
und lehret mich gehorsam seyn 
und wandlen in dem Licht. 
Die Kunst blaht auf, Die Liebe baut 
airs fallt zu Hauf wo Gottes Braut 
nicht Koniglich regieret, O Lieb ! O Lieb, 
mit deiner Handt, fiihr uns mit dir 
am Liebens-Band : dann falsche 
Lieb verfiihret! Amen. 

Alexander Mack. 



The edition of the Bible which Christopher Sower 
issued in 1763 was received so favorably that it 
brought him sufficient profits to enable him to put into 
execution a plan which he had had for some time in 
contemplation, namely, a plan for issuing a magazine 
of religious and moral instruction, and distributing 
it free among the people. This periodical with the 
title, *' Ein Geistliches Magazien," was issued at ir- 
regular intervals from 1763 or 1764 to 1772. It was 
published in two series. The first series which is un- 
dated contains fifty numbers, of which Alexander 
Mack contributed numbers 34 and 36. Of the second 



GEISTLICHES MAGAZIEN. NUM. 34. 

And den Drucker des Geistlichen Magaziens in Ger- 
man town. 
Ich habe manches Stiick derselben mit Vergniigen 
gelesen, habe aber bis daher noch nichts mit bey- 
getragen, die Ursache aber kan ich selbst nicht griind- 
lich wissen, noch viel weniger anzeigen. 



OF ALEXANDER MACK, JR. 121 

December, 1780. 
He, Himself, appears as bail 
when I am taken before the court, 
and He teaches me to be obedient 
and to Uve in His light. 
Art merely puffs up, love constructs, 
all comes to naught unless God's Bride 
rules in a royal way. O Love ! O love ! 
Lead us with thee by thy hand, 
by thy bands of love, for false 
love misguides! Amen! 

Alexander Mack. 



series which is dated 1770, and contains fourteen num- 
bers. Mack contributed numbers 9, 10, and 12. 

This magazine, it should be noted, was the first of 
its kind in America and among the first of periodicals 
of any character issued in the New World. This pub- 
lication stands as another worthy evidence of the en- 
ergy and achievement of the Germans in America, 
and a tribute to the zeal and early literary activity of 
the Brethren. 

Copies of this Geistliches Magazien, especially of 
the second series, are exceedingly rare. 



THE RELIGIOUS MAGAZINE. Number 34. 

To the Publisher of the Religious Magazine in Ger- 

mantown. 

I have read with pleasure many an article in this 

magazine but up to this time I have not contributed 

anything. The reason why I have not done so I, my- 



122 THE RELIGIOUS POETRY 

Solten die nachfolgende Reimen eine giitige Auf- 
nahme finden, so mochten vielleicht ein ander mahl 
wo der Herr das Leben verlangern wiirde, mehr ver- 
gleichen folgen, unter dem Namen 

Theophilus. 

An meine lieben Teutschen Lands-Leute. 

Es ist mir vor acht Tagen ein Stiickf aus der Penn- 
sylvanier Chronick in Englischer Sprache von einem 
guten Freund gegeben worden, darinnen war ein in 
Reimen gesetzter Disputat zwischen einem Gelehrten 
in London und einer Weibs-Person, dariiber wurde 
bewogen in Teutscher Sprache ein unpartheyisches 
Echo nachzusenden, wann es nehmlich dem Drucker 
Geisthchen Magaziens wird gemiithlich seyn. 

Man siehet Jesum wohl im Jordans-Flusse stehn, 
Doch wan er rufft, komm her ! so will der Sunder 

gehn, 
Dahin, wo ihn der Geist der Welt bestandig treibt, 
Wodurch er dann sein Kind und Sclave ewig bleibt. 

Vernunfft spricht es war recht, 

Gott sah' es gnadig an 

Am Meister, doch am Knecht 

Da bleibt es ungethan. 

Spricht man, wie kommts dass ihr 

Des Hochsten Rath verachtet, 

Und gar nicht nach der Thiir 

Des guten Schaf-Stalls trachtet? 

Da findt sich grosse Kunst, 

tThe article referred to is a poem of considerable length 
printed in the Pennsylvania Chronicle (See files in the His- 
torical Society of Pennsylvania), March 9th to 16th, 17,67, 
and bears the title " To Lavinia." Lavinia is a young- woman 
whom the author, ** Varronious," addresses relative to the 
Heavenly call and the various excuses and disputes arising in 
reply to that call. There is also a reply to Varronious by 
Lavinia. As Mack suggests in his introduction, he reviews 
in his poem many of these excuses and expressions of opposi- 
tion arising everywhere from the spirit of worldliness as it 
repels the spirit of Jesus in His attempts to redeem the 
world. 



OF ALEXANDER MACK, JR. 123 

self, scarcely know, much less am I able to explain 
it. If the following rhymes find a kind reception, per- 
haps another time, if the Lord prolongs my life, simi- 
lar ones may follow under the name of 

Theophilus. 

To my dear German Countrymen. 

A week ago a good friend gave me an article in 
the English language taken from the Pennsylvania 
Chronicle in which there was a debate, in rhyme, 
between a learned man of London and a woman. I 
have been moved to contribute in the German lan- 
guage an impartial echo to this article provided of 
course that it is acceptable to the publisher of the 
Religions Magazine. 

Though Jesus is seen standing in Jordan's stream, 
and though He calls " come unto me," yet the sinner 
chooses to go where the spirit of worldliness con- 
stantly urges him and he thus becomes its child and 
slave forever. Common sense declares that this was 
rig'bt for God viewed it mercifully in the case of 
the master, but in the case of the servant it was not 
so. If one asks why it is that the counsel of the 
Most High is ignored and that there is not even a 
wish to see the door of the sheep-fold, the response is 
skillful argument and words in plenty, in order that 



124 THE RELIGIOUS POETRY 

Und Wort-Geprang genug, 

Dass man mit Schein und Dunst 

Bedecke den Betrug. 

Man spricht, der Schatten muss 

Dem Wesen gantzlich weichen, 

Der Worte Ueberfluss 

Kan bald das Ziel erreichen, 

Das sich selbst hat gesteckt 

Der ungestorbne Sinn, 

Damit er sich bedeckt, 

Und lebt so immerhin! 

Doch ist die Sache nicht 

Von einerley Gestalt, 

Wodurch das Leben sich 

Beschiitzet manigfalt, 

Des Ungehorsams Schild 

Muss als Gehorsam gleissen 

Das falsche Schatten-Bild, 

Muss rechtes Wesen heissen. 

Der Hochmuth will noch eh' 

Klein und demiithig seyn, 

Als dass ihm was entgeh' 

Von wahrer Tugendschein ! 

Indessen muss die Warheit hie, 

Noch stets ein Fremdling bleiben. 

Bey Menschen die sich ohne Miih 

Nach ihrem Namen schreiben, 

Doch wem die Liebe Christi kan 

Sein armes Hertz durchdringen, 

Der hebet dann von selbsten an, 

Ein neues Lied zu singen ; 

Er sucht nicht Farben, Bild noch Schein, 

Er will nur gern gehorsam seyn ! 

Gehorsam ist der Stein 

Von aller Welt verachtet, 

Gehorsam ists allein, 

Wornach der Glaube trachtet 

Gehorsam ist der Schatz, 



OF ALEXANDER MACK, JR. 125 

the sham may be concealed by appearance and pre- 
tense. It is said that the shadow must yield to the 
substance. Superabundance of words can soon at- 
tain the goal which the immortal mind has set for it- 
self so that it may adorn itself and thus live forever. 
But the consideration of how life protects itself in its 
various aspects is not of simple form. The shield of 
disobedience must shine brilliantly as truth. The false 
image must come to be known as the true being. 
Pride must be decreased and humbled before it will 
lose aught of the feigned appearance of true virtue. 
Till this come to pass, truth must ever remain a 
stranger here among men who think it not worth 
while to call upon any name but their own. But he 
into whose poor heart the love of Christ can come 
begins involuntarily to sing a new song. He seeks 
neither pretenses nor appearances, he is only eager 
to be obedient. Obedience is the foundation rock 
disregarded by the world. It is obedience alone that 
faith aspires to. Obedience is the treasure which 
lies buried deep beneath the field. It is the lack of 
obedience that causes us to have no God. Disobedi- 
ence, however, would like to be known as obedience. 



126 THE RELIGIOUS POETRY 

Im Acker tief vergraben, 

Gehorsams Gegensatz, 

Macht, dass wir Gott nicht haben, 

Doch Ungehorsam will 

Audi gern Gehorsam heissen, 

Diss ist der Zweck und Ziel 

Von allem Schifft-Zerreissen, 

Exempel und Gebott 

War manchem klar und recht, 

War er nicht sich zum Spott 

Des Ungehorsams Knecht; 

Dis reisst die auszre Christenheit, 

In so viel wunderbahre Stiicker, 

Und macht in dieser letzten Zeit, 

So viele rahre Glaubens-Flicker ; 

Man glaubt, was gar unglaublich ist, 

Weil man des Unglaubs Sclave ist ; 

Und bey dem allerschonsten Schein, 

Bricht offt ein starcker Irthum ein ! 

Der aussre Gottesdienst ist recht, 

Wo man nicht ist der Siinden-Knecht 

Der Inn're ist vortreflich gut, 

Wo man sich nicht betriegen thut ! 

Was hilfft uns aber aller Schein, 

Wo wir nicht wahre Christen seyn? 

Denckt, die ihr vor die Tauffe rechtet, 

Und ihre Wiirde hoch verfechtet, 

Ihr machts ja doch nicht wie ihr wisst, 

Dass es von Gott befohlen ist, 

Und die ihr von dem innerm redet, 

Ist euer alter Mensch getodet? 

Seyd ihr gecreutzigt so der Welt, 

Dass euch ihr Glantz nicht mehr gefalt? 

O alter Adam wo bist du ! 

Wie siiss schmeckt dir die Fleisches-Ruh? 

Will man ein neues Leben haben, 

Muss man das alte erst begraben, 

Sonst miiste Christi Todes-Pein, 



OF ALEXANDER MACK, JR. 127 

This is the purpose and end of all distorting of the 
Scriptures. Example and command would be clearly 
understood by many a one if he were not, in mockery 
of himself, a servant of disobedience; this rends ex- 
ternal Christianity into so many curious divisions, and 
produces in these latter days so many extraordinary 
menders of the faith. One believes what is wholly un- 
believable because one is the slave of unbelief. With 
the most beautiful pretense of truth there often comes 
a mighty error. The outward observance of worship 
is right where one is not the slave of sin. The inner 
life with God is good beyond all else when one does 
not deceive oneself. Of what use is all this self-de- 
ception if we are not true Christians? Think, you 
who plead for baptism and so strongly defend its 
worth, you after all do not act in accordance with 
what you know, namely, that God has ordered it thus. 
And those of you who talk so much of the inner life, 
have you put away your old self? Have you suffered 
such crucifixion on account of the world that its glam- 
or does not please you any more? Oh, old Adam, 
where are you? How well do you enjoy the peace of 
the flesh? If one desires to have a new life one must 
first bury the old one, otherwise the death agony of 
Christ could be nothing but a delusion. 



128 THE RELIGIOUS POETRY 

Ein bloses Schatten-Bild nur seyn! 

Wird dieses nicht recht betracht 

So bleibt die Wahrheit ein Verdacht; 

Der eine will, dass Kinder-Tauffen 

Nun allerdings nothwendig sey, 

Als konte er den Himmel kauffen, 

Vor einen andern ohne Scheu, 

Und das nach menschlichem Gebott, 

Wodurch die Wahrheit wird verspott. 

Ein andrer riihmt sich hoher Gaben, 

Will tauffen iiber Element, 

Will gar kein auszres Wasser haben, 

Als mans der Knecht viel besser kont, 

Als er der Meister selbst getrieben, 

Wo ist die Unschuld doch geblieben? 

Wie waren doch die Christen-Leut, 

So selig in der ersten Zeit, 

Sie dienten Gott mit Lust und Freude, 

In wahrer Hertzens Niedrigkeit; 

Man sah' sie zwar ins Wasser gehen, 

Doch blieben sie in Geistes-Krafft, 

Der Satan konte nicht bestehen, 

Bey ihrer Helden-Ritterschafft ; 

Sie konten offt das Mahl geniesen, 

Mit Jesu Christo innerlich, 

Sie liesen sichs auch nicht verdriesen, 

Mit seinen Jiingern ausserlich 

Zu brechen das Gemeinschafifts-Brod, 

Verkiindigende seinen Tod; 

Der auszre Mensch der lag im sterben, 

Der Innre war in Gottes-Reich, 

Als Gottes-Kind und Himmels-Erben, 

Da griinte Jesse edler Zweig. 

Da sah' man Friichte, da war Leben, 

Das Gottes Geist allein kont geben ; 

Wie kont man sich so leicht vergleichen, 



OF ALEXANDER MACK, JR. 129 

If this is not viewed in the right light truth will 
always be misjudged. One man insists that infant 
baptism is, of course, absolutely essential as though 
he could in this audacious way purchase Heaven ahead 
of another. This is in accordance with the demands 
of men whereby mockery is made of truth. Another 
man boasts of the possession of a higher power; he 
pretends to baptize without the element. He will not 
use any water at all as if he, the servant, could do 
much better than the Master himself had done. Where 
then is purity of heart? How great wjas the hap- 
piness of the Christian people in the early days ! 
They served God with eagerness and joy in real 
humility of heart. Although they were seen going in- 
to the water, never-the-less they remained in full 
possession of their mental and piritual faculties. 
Satan's power could not grow in the face of their 
heroic knighthood. They could often partake of 
that supper with Jesus Christ within. They likewise 
found happiness in breaking with His disciples the 
Communion Bread which signifies His death. While 
the outer man lay in death, the inner man was in the 
kingdom of God as God's child and Heaven^s heir; 
then the noble branch of Jesse flourished. Then one 
beheld fruits, then there was life such as only the 
spirit of God could give. How is it possible that one 
can so lisfhtlv compare himself with God in all this 



130 THE RELIGIOUS POETRY 

In allem Disputat und Streit, 
Wann wir nur suchten zu erreichen, 
Der ersten Christen Redlichkeit, 
Ein griindliches zu Gott bekehren, 
Solt Tausend gute Dinge lehren ! 

VON DER FREYHEIT ZU 
GEDENCKEN. 

Viel schatzen sich Freydencker hie, 

Die sich zu sehr betriegen, 

Und sie sich mit grosser Miih, 

Vor fremder H^rrschafft biegen, 

Wo aus der grauen Ewigkeit, 

Ein Schwindel-Geist herfiir gedrungen, 

Der in dem Mittelpunckt der Zeit, 

Des Menschen Wachtsamkeit bezwungen, 

Dass mancher schlafft, und nicht mehr merckt, 

Was sein Gemiith schwacht oder starckt; 

Da traumet mancher er sey frey, 

Kont die Betrachtung lencken, 

Auf jeden Vorwurff, ohne Scheu, 

Durch ein gantz freyes Dencken, 

Und dient doch nur dem falschen Bild, 

Das sein Gemiithe hat erfiillt. 

Der Traum sind viel, und mancherley 

Sind die Betriigereyen, 

Wodurch man sich denckt franck und frey, 

Bey tausend Sclavereyen, 

Wo im Gemiith, der Irthum bliiht, 

Lasst sich der Geist gern Binden, 

Und wird ein Knecht der Siinden. 

Der Atheist denckt, er denck frey, 

Wann er denckt, dass kein Gott nicht sey, 

Und weiss nicht, dass er sich zum Spott, 

Muss dienen einem falschen Gott, 

Der Tag und Nacht darauf bedacht, 

Dass er den Geist zum Sclaven macht. 



OF ALEXANDER MACK, JR. 131 

disputing and strife! If only we would attempt to 
attain the simple integrity of the early Christians! 
A thorough conversion to God should teach a thou- 
sand good things. 



CONCERNING FREEDOM OF THOUGHT. 

Many here on earth consider themselves freethink- 
ers who deceive themselves greatly and they take 
great pains to bow before strange authority. Where 
out of dim and distant eternity a spirit of deception 
has come forth which in the midst of time has over- 
come the watchfulness of men so that many a one 
falls asleep and no longer notes what weakens or 
strengthens his soul, there many a one dreams that 
he is free; that he is able to turn the discussion to 
any subject without fear because of his free thinking. 
And yet he is but serving the false image which has 
taken possession of his soul. There are many dreams 
and there are many kinds of deceptions by means of 
which one considers himself free and independent. 
Through a thousand kinds of slavery in which error 
flourishes in the soul does the mind delight in being 
bound, and thus it becomes a servant of sin. The 
atheist thinks that he is free when he believes that 
there is no God. He does not know that in mockery 
of himself he must serve a false God whose aim it 
IS by day and night to enslave the soul. Let him who 
would be free in thought consider well, otherwise he 
is already the slave of error, or error will surely make 



132 THE RELIGIOUS POETRY 

Wer frey will dencken, der denck recht, 

jSonst ist er schon des Irthums Knecht 

|Sonst macht der Irthum ihn zum Knecht. 

Was hilfft es aber einen Sclaven, 

Wann er gedencket, ich bin frey, 

Da ihm sein Meister gibt zu schaffen, 

Und treibt zur Arbeit ohne Scheu? 

Doch keine Knechtschafft ist so schlecht, 

Als wo man ist der Siinden-Knecht. 

Der 'Geitzige denckt, er dencke frey, 

Wann er erdichtet Liigen, 

Dass er den Armen ohne Scheu 

Kan drucken und betriegen, 

O arme Siinden-Sclaverey, 

Wer bricht dis zehe Joch entzwey? 

Die Geilheit will auch dencken frey, 

Und muss sich doch verstecken, 

Der Ehbruch spricht: Bey meiner Treu! 

Dass mich die Wande decken. 

Der Dieb will frey seyn, bis er wird 

In das Gefangen-Hausz Gefiihrt! 

Der Trunckenbold will dencken frey, 

Und alle andre richten, 

Dabey lasst er sich ohne Scheu, 

Von seinem Feind zernichten, 

Der ihn so hart gefangen fiihrt, 

Dass er offt Sinn und Witz verliert 

Der Zornige denckt frey und franck, 

Ich basse alien Streit und Zanck, 

Doch wann man mich veraffrontiert ; 

So wird mein Hertze gleich geriihrt, 

Ich kans nicht leiden, dass man mir, 

Nicht zu lasst kommen mein Gebiihr. 

Der Hochmuth will auch dencken so, 

Dass er der Freyheit werde froh, 

Drum soil ihm alles gross und klein, 

Gantz Kindlich und demiithig seyn, 

Und also briistet er sich sehr. 



OF ALEXANDER MACK, JR. 133 

him its slave. Of what avail is it to a slave to 
think '' I am free " if his master gives him work to 
do and drives him relentlessly to it. But no bondage 
is so hard to bear as that in which one is the servant 
of sin. The miser believes that he is exercising free 
thought when he invents lies so that he may merci- 
lessly oppress and deceive the poor. Oh wretched 
sin-bound slavery, who will break this unyielding yoke 
asunder? Wantonness also claims to be free in 
thought and yet it must ever conceal itself. Adultery 
says by my troth may the walls hide me. The thief 
claims that he is free until he is being led into prison. 
The drunkard claims that he is free in thought and he 
passes judgment upon all others, meanwhile he un- 
hesitatingly allows himself to be destroyed by his 
enemy which holds him so firmly bound in its grasp 
that he often loses both his senses and his wits. The 
quick-tempered man thinks freely and frankly, " I 
hate all strife and quarreling, but if any one offers me 
too great an affront my feelings are moved at once. 
I can not endure that any one should prevent me from 
getting my just dues." The proud man also wants to 
think in such a way that he may enjoy freedom; 
therefore everything both great and small has to be 
childlike and humble before him, and he vaunts him- 



134 THE RELIGIOUS POETRY 

Und raubt dem Hochsten Gott die Ehr; 

Doch wo man ihn nicht batet an, 

Da ist er dann gar iibel dran, 

Dann Gottes Rath, Gebott und Recht, 

Dass diinckt ihn allerdings zu schlecht. 

Der Affterredner dacht gern frey, 

Wann er nicht miist frey sagen, 

Bis ihm begegnet Lieb und Treu, 

Dann will sein Hertz verzagen, 

Was andern Menschen trostlich ist, 

Das ists, was ihm sein Hertze frisst; 

Kommt nur die Wahrheit an den Tag, 

So stincket er von Spott und Schmach, 

Frag nicht, warum er Unflath frisst, 

Weile er des Satans Bote ist. 

Sagt mir was all solch dencken sey, 

Sind es nicht lauter Traume? 

Wodurch betrogne Phanthasey, 

Bewegt wird als durch Zaume, 

Gezogen von verborgner Hand; 

Zu lauter Jammer Spott und Schand ! 

Und wxil ichs schon einmal gewagt. 

So sey es noch einmal gesagt, 

Wer frey wall dencken, der denck recht, 

Sonst ist er schon des Irthums Knecht ! 

Was hilfft Betrug, und Teuscherey? 

Nichts als die Wahrheit macht uns frey! 

Und weil der Wahrheit Glantz und Macht, 

Die Tugend stets herfiihr gebracht, 

Die sich uns selbst gern ofifenbahrt, 

So ist sie von sehr guter Art ! 

Sie Thut durch der Propheten Mund, 

Uns Gottes Willen reichlich kund, 

Sie zeigt durch der Apostel Schaar, 

Was lange Zeit verborgen war. 

Wer Wahrheit liebt, den Macht sie loss, 



OF ALEXANDER MACK, JR. 135 

self greatly and robs Almighty God of honor. But 
in case one does not pay great respect to him he is 
then very badly off. He thinks altogether too lightly 
of God's counsel, of His commandments and of His 
justice. The back-biter would be glad to be free 
in thought if he were not obliged to speak openly. 
When he meets with love and faithfulness then his 
courage forsakes him. That w<hich is comforting to 
other people is the very thing which gnaws at his 
heart. If truth but come to light he is foul with 
mockery and disgrace. Do not ask why he devours 
foulness, it is because he is Satan's messenger. Tell 
me what all such thinking is. Is it not mere idle 
dreaming by which the deceived imagination is driv- 
en, as if by reins held in unseen hands, to misery and 
scorn and ignominy? And as I ventured to state be- 
fore, I state here again, he who would be free in 
thought must think aright, otherwise he is already the 
slave of error. Of what avail is deceiving and de- 
ceit? Nothing but truth can make us free. And be- 
cause virtue has always brought forth the light and 
power of truth which cheerfully reveals itself to us, 
it is therefore a most excellent thing. It reveals to 
us fully, through the mouth of the prophets, the will 
of God and reveals through the company of Apostles 
what has been so long concealed. Him, who loves 
truth, will it set free from error out of the lap of truth 



136 THE RELIGIOUS POETRY 

Vom Irthum aus der Wahrheit Schoos, 
Ernahrt ihn als ein liebes Kind, 
Bis er der Wahrheit Schatze findt: 
Und wann er dann durch Sie wird reich, 
So hilfft sie ihm zum Konigreich, 
Und schencket ihm der Wahrheit, Lohn, 
Das ist der wahren Freyheit-Krohn. 

Theophilus. 

Ich verhoffe der geneigte Leser wolle mir nicht 
vor Uebel nehmen, dass ich mir den Namen Theo- 
philus zueigene, welches so viel bedeudet, als einer 
der Gott liebet und ehret, dann vor erst eigne ich 
mir denselben zu in einer lebendigen Hoffnung, um 
taglich mehr und mehr ein solcher zu werden der 
Gott hertzlich liebet und ehret, zum andem, so eigne 
ich mir solchen Namen nicht zu auf eine Partheyische 
und eigenliebige Weise, sondern in einer gemein- 
schafftlichen Hoffnung, dass noch mehr solcher Theo- 
philus hin und wieder zerstreuet sind, whelche gleich- 
fals eine solche selige und lebendige Hoffnung in ihren 
Hertzen haben, taglich mehr und mehr wahre lieb- 
haber Gottes zu werden, und solchen sollen auch diese 
Reimen zu einer redlichen Priifung zugeschrieben, 
und nachst Gott Uebergeben seyn. 

GEISTLICHES MAGAZIEN. Num. 36. 

Werthe Freunde und Mitpilger! 

Nachdem sich vor einigen Jahren in Pennsylvanien 
eine Seuche des Gemiiths angebotten, wodurch unter- 
schiedliche PersonGn sind hingerissen worden sich 
selbst zu entleiben, so hat solches wie billig, bey red- 
lichen Gemiithern eine gebiihrliche Traurigkeit verur- 
sachet; weilen aber nicht alle Seuchen ansteckend 
sind, hatte man solches am wenigsten von dieser 
Seuche vermuthen sollen, biss man neulich mit vollem 
Beweiss ist iiberwiesen worden, dass auch diese 
Seuche ansteckend ist, dahero hat euer treugesinneter 



OF ALEXANDER MACK, JR. 137 

and it will nourish him as a beloved child until he 
finds the treasures of truth. When he becomes rich 
through them it will help him into the kingdom and 
will present him with truth's reward. This is the 
crown of true freedom. 

Theophilus. 

I hope that the kind reader will not take it amiss 
that I have assumed the name Theophilus, which sig- 
nifies one who loves and honors God. In the first 
place I assume the name in the living hope of becom- 
ing daily more and more such a one who loves and 
honors God with all his soul. Secondly, I assume the 
name not in any partisan or selfish spirit but in the 
general hope that there may be found in the com- 
munity many more such Theophilus' who hold in 
their heart a similar blessed and living hope of be- 
coming day by day greater lovers of God. To such 
these rhymes are dedicated for their honest approval 
and with God's blessing transmitted. 



THE RELIGIOUS MAGAZINE, 
Number 36. 
Worthy Friends and Fellow Pilgrims: 

Several years ago a disease of the soul manifested 
itself in Pennsylvania, whereby different persons were 
led to destroy their own lives, and this justly caused 
a corresponding sadness of spirit on the part of right 
minded natures. But since not all pestilences are con- 
tagious, one would have supposed it to be the case 
least of all with this disease. Recently, however, am- 
ple proof has been forced upon us that this disease, 
too, is contagious. On this account, your fellow pil- 



138 THE RELIGIOUS POETRY 

Mitpilger gedacht den letzt vorgekommenen Trauer- 
fallen diese Reimen nach zuschicken, in der guten 
Hoffnung einigen in unrechtmassiger Trauren ge- 
rathene Gemiither aiis dem Trauer-H'ause heraus zu 
locken, und unter dem Segen Gottes auf bessere Ge- 
dancken zu bringen. 



Wer eine bose That 
Noch schmiicken thut und loben, 
Der giebt zum Bosen Rath, 
Und zeigt die starcksten Proben, 
Dass er des Bosen Freund, 
Und hart gefesselt ist 
Von Satans Schlangen-List, 
Zu seyn der Tugend Feind! 

2 

Wer einen Selbst-Mord nicht 
Vor Boss kan lassen gelten, 
Dem scheint ein Dunckel Licht 
Aus finstern Todes-Welten, 
O hiite dich mein Freund 
Vor diesem schlechten Looss ! 
Es fait dem Tod in Schooss 
Und kommt von Gottes Feind. 



3 

Wer also reden will 
Dass er viel Freunde habe, 
Der schweige lieber still 
Und spahre seine Gabe 
Biss zur gelegnen Zeit. 
Doch wer den Nachsten liebt, 
Dem wird sein Hertz betriibt 
Und wagt sich in den Streit. 



OF ALEXANDER MACK, JR. 139 

grim, in harmony with our faith, has been prompted 
to express his thoughts on these most recent lament- 
able instances in the following verses, with the sin- 
cere hope of luring some poor souls, who are er- 
roneously dwelling in sadness, from out their house 
of mourning, and of leading them, with God's bless- 
ing, to better thoughts. 



Whosoever does an evil deed 
And praises and adores it, too, 
He advises evil doing; 
He also shows the strongest proofs 
That he is the friend of evil. 
And that he is strongly bound 
By Satan's serpent cunning 
To be the enemy of virtue. 

2 

For him who does not consider self-destruction 

As a thing of evil, 

There shines but a dim light 

From out the gloomy realms of death. 

Oh guard yourself, my friend. 

From this unhappy fate 

Which leads to the lap of death 

And comes from the enemy of God. 

3 

Who, therefore, has a mind to say 

That he possesses many friends 

Let him rather keep silent 

And save his gift of speech 

Until a mora befitting time. 

But whosoever loves his neighbor 

Will have his heart disturbed 

And he will venture into the struggle; 



140 THE RELIGIOUS POETRY 

4 
Doch niclit mit Fleisch u. Blut, 
Auch nicht mit Fleisches-Waffe ; 
Mit solchen hat der Muth 
Des Glaubens nichts zu schaffen, 
Wer Lust zum Zancken hat, 
Der mercke dis mit Fleiss, 
Dass man nicht solche Weiss 
In Gottes Kirche hat! 

5 
Das Leben so uns Gott 
Aus freyer Gunst gegeben, 
Das solt vor seinem Tod. 
Erst Gott zu Ehren leben! 
Wer dieses Ziel erreicht, 
Dem fallt ein herrlich Looss 
In seines Glaubens Schooss, 
Wie uns die Schrifft bezeugt. 

6 

Zwar viele leben hie 
Dass sie Gott sehr verachten, 
Und seine Gnaden-Miih 
Fiir lauter Nichts achten, 
Doch unser Gott will nicht 
Des armen Siinders Tod, 
Drum giebt er ihm des Brod 
Und mildert sein Gericht. 

7 
Durch Jesu Christi Tod, 
Durch Jesu Christi Wunden, 
Hat Gott der Seelen-Noth 
Und Wunden sebst verbunden ; 
Auf dass wir seine Treu 
Dabey erkenten doch, 
Und vor dem sanfften Joch 
Nicht weiter waren Scheu. 



OF ALEXANDER MACK, JR. 141 

4 

But not with flesh and blood 

And not with carnal arms : 

With such the courage of faith 

Has nothing whatever to do. 

But whoever has desire for more quarreling 

Let him mark this with care 

That such is not the way 

Within the church of God. 

5 
This life which God has given us 
Out of His great favor 
Should live to first honor God 
Before its death. 
He who attains this goal 
To him shall come a glorious end 
In the midst of his faith 
As the Scriptures bear us witness. 

6 

Indeed many live here so 
That they greatly dishonor God. 
And His mercy and His sacrifice 
They consider the merest nothingness. 
But our Lord does not wish 
The death of a poor sinner ; 
He gives him bread therefore 
And is lenient in His justice. 

7 

Through the death of Jesus Christ 

Through the wounds of Jesus Christ 

God himself has bound 

The agony and the wounds of the soul 

In order that we might surely know 

His faithfulness; 

And that we might not be affrighted 

By His easy yoke. 



142 THE RELIGIOUS POETRY 

8 

Des Satans Joch driickt schwer 
O armer Sunder, hore ! 
Und dich nach Christi Lehr 
Zu deinem Schopffer kehre; 
Nim wahr der Gnaden-Zeit, 
Versaume nicht das Heut, 
Dein Ende ist nicht weit, 
Es folgt die Ewigkeit. 

9 

So zeuget Gottes-Schrifft, 
So wiinschen alle Dinge 
Die Gottes Hand gestifft, 
Dass es dem Herrn gelinge : 
Die Sonn, des Mondes Licht, 
Die Sterne gross und klein, 
Die sagen insgemein, 
Vergesst den Schopffer nicht. 

10 
Spricht nicht ein jeder Tag, 
Wo ist die Nacht gebHeben? 
Gleich wie die Nacht auch sprach, 
Ich hab den Tag vertrieben. 
So drangt und treibet sich 
Und stiirtzt die kurtze Zeit, 
Ins Meer der Ewigkeit, 
O Mensch bedencke dich! 

11 

Das Wasser laufft ins Meer 
Und last sich nirgends binden, 
Es fliesset hin und her, 
Die Tiefe auszufinden, 
Die Strohme eilen fort, 
Und dringen zu dem Ziel, 
Wie es der Schopft'er will, 
Sie folgen seinem Wort. 



OF ALEXANDER MACK, JR. 143 

8 

The yoke of Satan is heavy to bear 
O poor sinner, take much care, 
And turn to the teaching of Christ. 
Turn to your Creator, 
Avail yourself of this time of grace 
Be not unmindful of today, 
Your end is not far distant, 
And then follows eternity. 

9 
Thus the word of God bears witness 
Thus it is the desire of all things 
Which the hand of God established 
That the Lord shall forever prosper. 
The sun, the light of the moon. 
The stars both great and small. 
They all in common say 
Forget not thy Creator. 

Does not each day declare 
'' Where has the night lingered ? " 
Just as the night moreover says 
" I have driven awiay the day." 
So our brief time urges and drives 
And thrusts itself 
Into the sea of eternity. 
O man, pause and consider. 

11 

The waters run into the sea 
And can't be anywhere confined, 
They flow hither and thither 
To seek the ocean. 
The mighty rivers hasten onward 
And hurry toward their goal. 
As is the will of their Creator 
They are obedient to His word. 



144 THE RELIGIOUS POETRY 

12 

Die Herbst- und Friihlings-Zeit, 
Der Sommer und der Winter, 
Der Elementen Streit 
Verfolgt die armen Sunder. 
Ach ! ach ! die kurtze Zeit ! 
Sie kiirtzt sich taglich ab, 
Man jagt uns in das Grab, 
Und in die Ewigkeit! 

13 

Man stiirtzt uns aus der Zeit 
Gleich schnellen Wasser-Giissen, 
Ins Meer der Ewigkeit, 
Da wir doch bleiben miissen, 
O Sunder dencke doch! 
Fall deinem Gott zu Fuss, 
Durch Glauben und durch Buss, 
Dieweil du lebest noch. 

14 

Die Blumen mancherley, 
Die Krauter in den Feldem, 
Das diirre Kraut und Heu, 
Die Blatter in den Waldern, 
Die zeigen allzumal 
Von der Verganglichkeit, 
Und von der kurtzen Zeit 
Zu einer grossen Wahl. 

IS 

Wer Gott zum Freund erwahlt 
In diesem kurtzen Leben, 
Des Tage sind gezahlt 
Von dem, der uns gegeben 
Das Leben und die Zeit, 
Samt Ehre, Haab und Gut, 
Gliick, Segen, Muth und Blut, 
Zum Gliick der Ewigkeit. 



OF ALEXANDER MACK, JR. 145 

12 

The autumn and the spring time, 
The summer and the winter, 
The struggle of the elements 
Pursue the poor sinner! 
Alas, alas, the too brief time 
Grows every day still briefer. 
We are driven into the grave 
And into eternity! 

13 

We are hurled out of time 
Like swift torrents of water 
Into the sea of eternity 
Where we must forever stay. 
Q sinner, pause and ponder 
Fall down before your God 
In faith and in repentance 
While you are yet allowed to live. 

14 

The many kinds of flowers, 

The plants out in the fields. 

The dried herbs and the grass, 

The leaves in the fore'^ts, — 

All these together testify 

To the transitoriness of things 

And to the brief space of time 

In which to make so great a choice. 

15 

He who chooses God for his friend 

In this short life 

Has his days all counted 

By Him who has given us 

Life and time, 

Together with honor and fortune and goods, 

Happiness, blessing, courage and strength 

For the enjoyment of eternity. 



146 THE RELIGIOUS POETRY 

16 
Wem Gottes Rath gefallt, 
Wer Gottes Wege liebet, 
Der wird zwar in der Welt 
Durch mancherley geiibet, 
Doch Gottes Gnaden-Bund 
Bringt reichlich wieder ein, 
Des Lebens Schmertz und Pein, 
In einer eingen Stund. 

17 
Wer Gott im Glauben fasst, 
Und in der Liebe bindet, 
Der ists, der alle last, 
Im Seegen iiberwindet. 
Der Tod der Heiligen 
1st werth geacht darzu, 
Wodurch sie in die Ruh 
Zu Gottes Freud eingehn. 

18 

Wann nun ein Menschen-Kind 
In diesem kurtzen Leben, 
Sich hin und her besinnt 
Wem er sich soil ergeben, 
Gott oder seinem Feind, 
So ist der Tage Zahl 
Zu dieser grossen wahl 
Bestimmt von seinem Freund. 

19 
Desgleichen wer dem Feind 
Mit alien Krafften dienet, 
Und sich nicht mit dem Freund 
Zu rechter Zeit versohnet, 
Dem halt Gott vor die Buss, 
Und giebt ihm Zeit darzu, 
Dass er noch Busse thu, 
Eh er verderben muss. 



OF ALEXANDER MACK, JR. 147 

16 
To him who is pleased with God's counsel, 
To him who loves the ways of God, 
Though he be disciplined in this world 
In very many ways. 
To this one God's covenant of grace 
Brings many rich returns 
For all life's pain and misery 
In one single hour. 

17 

He who holds to God in faith 

And clings to Him in love 

He it is who overcomes 

His every burden with God's grace. 

The death of holy men 

Is worth our giving heed 

By what means they enter into rest 

To the great joy of the Lord. 

18 
When now a child of man 
In this brief course of life 
Considers over and over 
To whom he ought to yield himself, 
To God or to his foe, 
Then is the length of time 
For this great choice 
Determined by his Friend. 

19 
Likewise of him who serves the enemy 
With all his might and power, 
And does not reconcile himself 
With his Friend at the right time 
God demands repentance, 
And also grants him time for it 
That he may yet do penance 
Before he is forever lost. 



148 THE RELIGIOUS POETRY 

20 
Wer aber Busse thut, 
Und kampfet mit der Siinde, 
Dem macht Gott selber Muth, 
Auf dass er iiberwinde; 
Zeigt ihm die edle Kron 
Und wiegt ihm so die Zeit, 
Dass er in diesem Streit 
Das Kleinod bringt darvon. 

21 

Drum solten wir die Zeit 
Sehr hoch und kostlich achten, 
Ach was uns Gott anbeut, 
Das last uns nicht verachten! 
Wer ist der eine Woch 
Sich selber geben kan? 
Mein lieber nims doch an, 
Was dir Gott schencket noch! 

22 

Ach manches Jahr ist hin, 
Und mancher Tag verschwunden, 
Hat nun dein Hertz und Sinn 
Dein Gliick noch nicht gefunden, 
Sprich, ich hab schlecht gesucht, 
Doch es ist lobens-werth, 
Dass Gott noch Zeit beschehrt 
Zu bringen bessre Frucht! 

23 
Wer wolt mit eigner Hand 
Die kurtze Zeit verkiirtzen ! 
Und sich mit Spott und Schand 
Selbst ins Verderben stiirtzen, 
Da Gottes Treue Hand 
Noch ausgerecket ist, 
Und ihm noch Lebens-Frist 
Hochst-giinstig zuerkant ! 



OF ALEXANDER MACK, JR. 149 

20 

But to him who does repent 
And struggles with his sins, 
God, Himself, gives encouragement 
In order that he conquer. 
He reveals to him the noble crown 
And metes out for him the time 
So that he in this bitter strife 
May win the precious jewel. 

21 

Therefore we should value time most highly 

And deem it of great worth. 

Oh, that which God is offering us 

Let us not despise! 

Who is it that can grant himself 

One single week? 

My dear friend, accept then pray 

What God still offers you. 

22 

Ah, many a year has passed 

And many a day has gone, 

But if your heart and mind 

No happiness have found 

Then say, " I have but weakly sought. 

But it is worthy of all praise 

That God still grants me time 

To bring forth better fruit." 

23 

Who would with his own hand 
Shorten his brief time, 
And with disgrace and shame 
Hurl himself into destruction, 
While God's trusty hand 
Is still stretched out to him 
And while a longer life 
Is graciously allowed to him? 



150 THE RELIGIOUS POETRY 

24 

Zwar sieht's offt dunckel aus 
In diesem schwachen Leben, 
Doch der ins Trauer-Hauss 
Dis Leben hat gegeben, 
Der kan durch seine Hand 
Die alles halt und tragt, 
Und alle Ding bewegt, 
Wohl andern unsern Stand. 

25 

Wie offt ists schon geschehn ! 
Dass der des Abends klagte, 
Und nicht kont iibersehn 
Das Elend, so ihn plagte, 
Bald wieder ward gesund, 
Und fiihlte Freud und Lust, 
In seiner schwachen Brust, 
In friiher Morgen-Stund ? 

26 

Und obs nicht stets so geht, 

Kan hier doch nichts lang wahre, 

Der traurigste Prophet 

Spricht, Noth muss Noth verzehren, 

Der Tag vertreibt die Nacht, 

Die Nacht vertreibt den Tag, 

So gehts auch unsrer Flag 

Und was uns traurig macht. 

27 
Wer hier recht trauren lernt, 
Der soil die Freude kiissen, 
Die ewig uns entfernt 
Von Pech u. Schwefel-Fliissen. 
O hoch gekrontes Heut! 
O edle Trauer-Zeit! 
Prophet der Ewigkeit, 
Dir folget lauter Freud! 



OF ALEXANDER MACK, JR, 151 

24 

Though It oft seems dark indeed 

In this poor Hfe, 

Yet He who brought Hfe 

Into the house of mourning — 

He with His hand 

Which holds and bears 

And moves all things 

Can change our condition. 

25 
How often has it happened 
That he who complained at night 
And could not overlook 
The misery that grieved him, 
Soon again recovered 
And felt joy and delight 
In his weak breast 
In the early morning hour! 

26 

And if It is not always thus 

Surely nothing here can long endure; 

Even the saddest prophet says 

*' Need must consume need, 

The day drives away the night 

The night drives away the day." 

So it is also with our trouble 

And with that which makes us sad. 

27 
He who learns to mourn here 
Shall enjoy the happiness 
Which separates us forever 
From the lakes of pitch and sulphur. 
Oh, highly blest today! 
Oh, noble time of sorrow, 
Thou Prophet of Eternity 
Only joys follow thee! 



152 THE RELIGIOUS POETRY 

28 

Wer wolt so narrisch seyn, 
Und seinem Gott nicht trauen, 
Und auf den Schwindel-Schein 
Von seinem Feinde bauen, 
Der die betrogne Welt, 
Hier ins Verderben stiirtzt, 
Und den der sich verkiirtzt 
Fiir seinen Sclaven halt. 

29 

Drum fasset neuen Muth, 
Ihr hoch betriibten Seelen, 
Last euch durch Christi Blut 
Zu Jacobs Seegen zahlen, 
Besieget euren Stand, 
Gebt Gott allein die Ehr, 
Gebt seinem Wort gehor, 
Und sucht ein Vatterland. 

30 
Was gilts, so lernt man noch 
Aus Wermuth Zucker machen, 
Und an dem Creutzes-Joch 
Mit nassen Augen lachen. 
So wird der Geist gestarckt, 
Die Seele, die erwirbt 
Durch den der vor sie stirbt, 
Was alle Welt nicht merckt.* 

31 
Wann Traurigkeit uns kranckt, 
So last' uns sehnlich dencken, 
Der alle Dinge lenckt, 
Wird unser Hertz auch lencken, 
Dass wir durch seine Gnad, 
In Traurigkeit bestehen, 
Und weisslich lernen saen, 
Die edle Thranen-Saat. 



OF ALEXANDER MACK, JR. 153 

28 
Oh who would be so foolish 

As not to trust his God? 

And who would build upon the deception 

Of his enemy, 

Who hurls the deluded world 

Into perdition 

And keeps him, who shortens his own days, 

As his slave ? 

29 

Therefore, take new courage 
You greatly troubled souls, 
Be through the blood of Christ 
Sharers of Jacob's blessing. 
Overcome your own conditions, 
Give God alone the honor. 
Give ear unto His word 
And seek the Father's home. 

30 
Is it not likely that one learns 
To make sweetness out of bitterness. 
And, on the cross of affliction. 
To laugh with weeping eyes? 
Thus is the spirit strengthened 
The soul also grows strong which acquires 
Through Him who died for it 
That which the whole world does not see. 

31 

If sadness makes us ill, 

Then let us think most earnestly 

That He who guides all things 

Will also lead our hearts 

So that we through His grace 

May exist in our sorrow, 

And learn to sow with wisdom 

The precious seed of tears. 



154 THE RELIGIOUS POETRY 

32 

Wir haben doch alhie 
Kein ander Gliick zu hoffen, 
Biss unsre Trauer-Miih 
Das rechte Ziel getrofifen, 
Dass wir mit Gott versohnt, 
Durch seines Sohnes Tod 
Zerstohrt seh'n unsre Noth, 
Recht lieben sind gewohnt. 

33 

Recht lieben ist die Krafft, 
Die alle Noth bezwinget, 
Und uns zur Ritterschafift, 
Des edlen Glaubens bringet, 
Recht Heben, bringt die Krohn 
Den Streitern Jesu Christ, 
Wer hie geiibet ist, 
Der bringt den Sieg darvon. 

34 

Wer aber anderst liebt, 
Als wie er lieben solte, 
Der ists der sich betriibt, 
Wann man ihn trosten wolte, 
So bleibet der Trost nur Wind, 
So lang er thoricht liebt, 
Er ist und bleibt betriibt, 
Biss dass er sich besinnt. 

35 

Wer liebet was vergeht, 
Kan durch die Lieb vergehen, 
Wer liebet was besteh't, 
Kan durch die Lieb bestehen ; 
Wer liebt Betrug und Schein 
Betriibet seinen Freund, 
Erfreuet seinen Feind, 
Und macht sich Noth und Fein. 



OF ALEXANDER MACK, JR. 155 

Z2 

We have, of course, here below 

No other joys to hope for 

Until our tribulations 

Have reached their proper goal ; 

Until we, reconciled to God 

Through the death of His dear Son, 

Perceive our misery destroyed 

And are accustomed to loving rightly. 

Loving rightly is the power 
Which conquers all distress, 
And brings us to the noble state 
Of a precious faith. 
Loving rightly brings the crown 
To the soldiers of Jesus Christ, 
He who practices it down here 
Carries off the victory. 

34 

But he who loves differently 

Than what he ought to love, 

He it is who comes to grief ; 

If one wishes to console him 

The comfort is but naught. 

So long as he loves foolishly 

He will remain in trouble 

Until he makes his mind up properly. 

35 
He who loves the fleeting things 
Will perish through his love. 
He who loves that which endures 
Will endure through his love. 
He who loves deceit and show 
Grieves his Friend, 
Rejoices his enemy, 
And brings to himself distress and pain. 



156 THE RELIGIOUS POETRY 

36 

Wen seine Liebe nahrt, 

Den nahrt auch sein Betriiben! 

Wen Traurigkeit verzehrt, 

An dem zehrt auch sein Lieben; 

Dann Lieb und Traurigkeit 

1st gar genau verwandt, 

Es bieth sich stets die Hand, 

Die gantze Lebens-Zeit. 

37 

Die falsehe Liebe liebt 
Durch todliches Betriiben, 
Die wahre Lieb betriibt, 
Nach gottlichem Belieben; 
Der Unterschied ist gross, 
Das Leben oder Tod, 
Durch eine kurtze Noth, 
Zieht man ein langes Loess, 

38 

Die Liebe Gottes neigt 
Sich zu uns auf die Erden, 
Und unsre Hertzen zeucht 
Biss dass sie himmlich werden, 
Wo sie uns traurig macht, 
Da kommts von unsrer Schuld, 
Weil sie durch viel Geduld 
Uns zu verbessern tracht. 

39 

Was uns die Lieb entzieh't, 
Besteht in solchen Dingen, 
Worin nur Ungliick bliiht, 
Uns um das Gliick zu bringen, 
Die Traurigkeit der Welt 
Wird gantz durch sie verzehrt, 
Wer dieses recht erfahrt, 
Der hat was ihm gefallt. 



OF ALEXANDER MACK, JR. 157 

36 

Whom love makes strong 

Him, also, his affliction strengthens 

Whom sorrow weakens 

Him, also, his love enfeebles. 

For love and sorrow 

Are always closely related, 

Each always extends to the other its hand 

Through the whole of life's journey. 

37 

False love loves on 

Through fatal grieving. 

True love grieves 

According to the divine will. 

The distinction is wide, 

'Tis a matter of life and death. 

By short suffering 

One draws a favorable lot. 

38 
God's love descends to us 
Here on the earth 
And trains our hearts 
Until they become divine. 
Whenever it brings sadness to us 
That comes from faults our own, 
Because it through infinite patience 
Endeavors to make us better. 

39 

What love deprives us of 

Consists of but such things 

In which unhappiness dwells; 

In order to bring us happiness 

The sadness of the world 

Is entirely destroyed through it. 

He who learns this rightly 

Has that which brings him pleasure. 



158 THE RELIGIOUS POETRY 

40 
Wann Grottes reine Lieb 
Erwarmet unsre Hertzen, 
So macht ihr reiner Trieb, 
Dass wir gar leicht vei schmertzen, 
Das Leiden dieser Zeit, 
Die kurtze Trauer-Bahn, 
Fiihrt uns in Canaan 
Zu ewiger Wonn und Freud. 

41 
Wo aber fremde Lieb 
Des Menschen Hertz regieret, 
Dah gehts, als wann ein Dieb 
Den andern Dieb verfiihret, 
Und beyde kommen dann 
Gewiss zum bosen Ziel, 
Wie man nur allzu viel 
Exempel finden kan. 

42 
Die Liebe Gottes ist 
Ein Feuer, das tingieret, 
Und uns durch Jesum Christ 
Zur neuen Schopfung fiihret, 
Sie schmeltzt die Thorheit aus, 
Und schmeltzt die Weissheit ein, 
Und wann wir werden rein, 
So fiihrt sie uns nach Hauss. 

43 
Die Liebe Gottes treibt 
Und zieht zu lauter Tugend, 
Wer ihr ergeben bleibt, 
Dem bliiht die ewge Jugend; 
Sie starckt die Jugend sehr, 
Weil sie nur Gutes schafft, 
Sie ist der Schwachen Krafft, 
Der alten Krohn und Ehr. 



OF ALEXANDER MACK, JR. 159 

40 

When God's pure love 
Makes warm our hearts, 
Its pure impulse so acts 
That we are easily consoled. 
The sorrows of this life, 
The short road of affliction 
Lead us into Canaan, 
To eternal joy and bliss. 

41 

But when strange love 
Rules the hearts of men 
Then it is as if one thief 
Leads another thief astray, 
And both then come 
Most surely to an evil end, 
As one can truly find 
Entirely too many examples. 

42 

The love of God 

Is a fire that is eflfective; 

It leads us, through Jesus Christ, 

Into a new world. 

It melts the folly out 

And melts the wisdom in, 

And when we are purified 

It leads us all home. 

43 
The love of God impels 
And leads to virtue only; 
For him who yields to it 
Eternal youth forever blooms. 
It makes youth strong 
Because it produces only good. 
It is the strength of the weak. 
It is a crown and honor of the old. 



160 THE RELIGIOUS POETRY 

44 
Doch fremde Liebe kan 
Offt wunderlich verfiihren, 
Sie pfleget jederman 
Erbarmlich zu vexieren, 
Wer ihrem Netz entweicht, 
Der ist Gott lieb und werth, 
Und wird zuletzt geehrt, 
Wann er sein Ziel erreicht. 

45 
Der Weissheit Unterschied 
Und Klugheit will sie lehren, 
In dieser Lebens-Zeit, 
Drum thut sie uns ernehren, 
Wohl dem der ihr vertraut, 
Der wird durch sie geehrt, 
Und wann er ihrer werth, 
So wird sie seine Braut. 

46 
Wer sie hat zum Genuss 
Der fiihrt ein selig Leben, 
Und wann er sterben muss, 
Wird ihm der Schatz gegeben, 
Sie fiihrt ihn durch den Tod, 
Und er wird voUig frey. 
Von aller Sclaverey, 
Und triumphiert in Gott. 

47 

Wer Gottes Wort halt werth, 
Dem kan sein Thun gelingen, 
Wer Gottes Wort nicht ehrt. 
Muss faule Friichte bringen, 
Wer Gottes Wort veracht, 
Dem wird sein eigen Wort 
Zur Marter hier und dort, 
Und zum Verdruss gemacht. 



OF ALEXANDER MACK, JR. 161 

44 

But strangle love can 

Oft mislead most wonderfully. 

It is accustomed to annoy us 

Most unmercifully. 

He who escapes its snare 

Is loved and esteemed of God, 

And will at last be honored 

When he reaches his life's goal. 

45 
It (love of God) teaches the distinctions of 

knowledge, 
And teaches also prudence 
In this Hfe time. 
And therefore gives us help. 
Happy is he who trusts in it, 
He is through it much honored; 
And when he is esteemed by it 
To him it is betrothed. 

46 
Who clings to it with pleasure 
He leads a blessed life, 
And when he comes to die 
The reward will be given him; 
It will lead him through death 
And he will become wholly free 
From all slavery 
And will find triumph in God. 

47 
He who holds dear the word of God 
Will prosper in his work. 
He who honors not the word of God 
Is sure to bring forth rotten fruit. 
To him who scorns the w^ord of God 
Will his own words 
Bring torment here and hereafter 
And also much unhappiness. 



162 THE RELIGIOUS POETRY 

48 
Wer Gottes Thaten liebt, 
Der findet Gliick und Seegen, 
Wer eigne Thaten iibt, 
Der macht sich selbst verlegen, 
Verschertzt sein eigen Heyl, 
Raubt seinen Gott die Ehr, 
Wodurch er mehr und mehr 
Wird seinem Feind zu Theil. 

49 
Wer Gottes Willen thut, 
Dem steht der Himmel ofifen, 
Kan frey diirch Christi Blut 
Ein ewig Leben hoff en ; 
Wer eig-nen Willen iibt, 
Der bringt sich selbst urns Brod, 
Stiirtzt sich in Angst und Noth, 
Wird hier und dort betriibt. 

50 
Wem Gottes Rath gefallt, 
Dem wird stets Rath gegeben, 
Wer eignen Rath erwahlt, 
Macht sich ein Jammer-Leben. 
Der menschliche Verstand 
Halt nicht im Todes-Stoss, 
Des Hau'sses Fall ist gross, 
Das Fundament war Sand. 

51 
Wer Gottes Wercke liebt, 
Dem giebt Gott Muth und Starcke; 
Wer eigne Wercke iibt, 
Verzehrt sich durch die Wercke : 
Dan eigen Werck bringt Noth, 
Man stiehlet Gott die Zeit, 
Sturtzt sich in Hertzenleyd 
Und wird zuletzt zu Spott. 



OF ALEXANDER MACK, JR. 163 

48 

He who loves the deeds of God 
Finds blessing and much happiness. 
He who thinks only of his own deeds 
Brings himself into distress, 
Forfeits his own salvation, 
Robs his God of honor, 
Whereby he falls more and more 
To the lot of his great enemy. 

49 
For him who does the will of God 
The door of Heaven stands open. 
And he can freely hope 
For eternal life through the blood of Christ. 
He who follows his own w^ill 
Deprives himself of bread, 
Thrusts himself into misery and distress, 
And brings grief to himself here and hereafter. 

50 
To him who likes God's counsel, 
Counsel is always given. 
But he who chooses rather his own counsel 
Creates for himself a life of misery. 
Human wisdom 

Is of no avail in death's final blow ; 
The fall of its house is great. 
The foundation was of sand. 

51 

To him who loves the works of God 

God gives courage and strength. 

He w^ho is concerned with his own works merely 

Wastes his life with these works. 

For his own works bring him only trouble. 

One thus steals time from God, 

Puts himself into the greatest sorrow 

And becomes but mockery at last. 



164 THE RELIGIOUS POETRY 

52 

Wer Gottes Sorgfalt traut, 
Wer Gottes Weissheit ehret, 
Hat auf den Fels gebaut, 
Der alles tragt und nahret; 
Kommt Theurung- in das Land, 
Sein Brod wird ihm beschehrt, 
Was er mit Gott begehrt, 
Kommt ihm aus Gottes Hand. 

53 
Wer wider Gottes Rath 
Sich selber will versorgen, 
Der muss ohn alle G'nad 
Dem Feind sein Leben borgen, 
Er isst gestohlen Brod, 
Sein Feind fiihrt ihn herum, 
Durch Wege die sehr krum, 
Biss er ihn bringt zum Tod. 

54 
Zwar alien Menschen ist 
Gesetzt einmal zu sterben, 
Doch wer Gott nicht vergisst 
Kan nicht im Tod verderben, 
Dis macht den Unterscheid 
Hierin, und die Gefahr 
Sehr gross und wunderbahr, 
In dieser Lebens-Zeit. 

55 
Der Herr woll selbst genadiglich 
Sein Angesicht erheben, 
Der Hochste segne dich und mich, 
Und gebe uns darneben 
Den Frieden seiner starcken Hand, 
Auf dass sich in der Zeit, 
Biss in die Ewigkeit 
Verbessre unser Stand. 



OF ALEXANDER MACK, JR. 165 

52 

He who trusts in God's care, 

He who honors God's wisdom, 

Has built upon the rock 

Which sustains and supports everything; 

If famine comes in the land 

His bread is bestowed upon him. 

What he, in God's name, desires 

Comes to him from God's hand. 

53 

He who would establish himself 

In opposition to God's counsel 

Must, without any mercy, 

Lease his life to th. enemy. 

He lives on stolen bread, 

His enemy leads him everywhere 

Through paths which are far from straight 

And finally leads him to his death. 

54 
In truth, to all men 'tis decreed 
That sometime they must die, 
But he who does not forget God 
Can't be destroyed in death. 
This marks then here the difference, 
And the danger we must meet 
Is astonishingly great 
In our time of life. 

55 
Oh may the Lord, Himself, be willing 
To raise His face in mercy, 
And may the Most High bless you and me 
And give to us also 
The peace O'f His strong arm, 
So that here in time 
And also in eternity 
Our condition may be bettered. 



166 THE RELIGIOUS POETRY 



So wiinschet und flehet 
Euer treu-gesinnter Freund und 
Conner. 

Theophilus. 

II Theil. GEISTLICHES MAGAZIEN. Num. 9. 
Lucas 21, V. 29, 30, 31. 
Er sagte ihnen ein Gleichnis : Sehet an den Feigen- 
baum, und alle Baume. Wann sie jetzt ausschlagen, 
so sehet ihrs an ihnen, und mercket dass jetzt der 
Sommer nahe ist. Also auch ihr, Wenn ihr dis alles 
sehet angehen, so wisset, dass das Reich Gottes nahe 
ist. 

Mel. Die Liebe leidet nicht Gesellen. 
Es sind gewiss die letzten 
Zeiten, Denn wies zu 
Noah zeiten war, So 
thut sich jetzt in Thor- 
heit weiden Die unbekehrte men- 
schen schaar, Der jiingste tag 
komt aus dem sinn, Man spricht 
es ist noch lang dahin. 

2. Das freyen und sich freyen 
lassen, Bringt nahrungs-Sor- 
gen mancherley, Wie mancher 
baut und pflantzt dermassen, Dass 
er sein heyl verschartzt dabey, 
Der denckt kaum dass die welt 
vergeht, Biss ihn der tod hat ab- 
gemaht. 

3. Der ackerbau wird starck ge- 
trieben, Von gut und Bosen 
ins gemein, Man kan fast nicht 
den nachsten lieben, Wann man 
nicht will recht fleissig seyn, Die 
theurung rufft von fernen zu, 
Dass man allhier sein bestes thu. 



OF ALEXANDER MACK, JR. 167 



The wish and the prayer 

Of your loyal friend and well-wisher 

Theophilus. 

Part II. RELIGIOUS MAGAZINE Number 9 
Luke XXI: 29, 30, 3L 

" And he spake to them a parable ; Behold the fig 
tree, and all the trees; when they now shoot forth, 
ye see and know of your own selves that summer is 
now nigh at hand. So likewise ye, when ye see 
these things come to pass, know ye that the kingdom 
of God is nigh at hand." 

Melody: Love Suffers not Company. 

These must indeed be the latter days, 
For just as in the times of Noah 
There now delights in foolishness 
The host of unconverted souls. 
The Day of Judgment is lost to mind, 
'Tis said 'tis still far off. 



Making love and being loved 

Bring- on a host of worldly cares. 

And many a one is so concerned with building 

and planting 
That he forfeits thereby his salvation. 
Hardly thinking that the world is passing 
Until death has cut him down. 

Agriculture is widely practised 

By good and evil as well. 

Hardly has one time to love one's neighbor 

Unless one is willing to be very industrious. 

Famine greets us from afar, exhorting 

That we do our best here below. 



168 THE RELIGIOUS POETRY 

4. Handthierungen sind nicht zu 
zehlen, Und werden deren noch 
wohl mehr, Wie mancher thut 
sich sorglich qualen, Weil es ihm 
ifallt so hart und schwer, Dass 

er fast zu genauer noth Erwer- 
ben kan das liebe Brodt. 

5. Die kauffmanschafft hat 

lang florieret, Und bringt noch 
taglich vieles ein, Ob mancher 
auch wol bankrotieret, Und leib 
und Seele biisset ein, Doch den- 
cken wenig griindlich nach, Die 
meisten lieben gute Tag. 

6. Doctores und die rechts-ge- 
lehrten, So hoch beriihmt in al- 
ler welt, Sind meistens gern 
die hochgeehrten, Drum brau- 
chen sie viel gut und geld, Sie 
dienen manchem in der noth, 
Und manchen bringen sie urns 
brodt. 

7. Viel prediger beym grossen 
hauffen, Mit nichten hie die klein- 
sten seyn, Da sie das Himelreich 
verkauffen, So gehn sie selber 
nicht hinein, Sie scheuen Chri- 

sti creutz und schmach, Und fol- 
gen den verfiihrten nach. 

8. Es ist nicht alles zu verach- 
ten, Und schwatzen macht nicht 
alles gut, Wann man nur weiss- 
lich wolt betrachten, Was nutzet 
Oder schaden thut, So kahme 
man zur engen pfort, In jedem 
Standt, beruf und Ort. 



OF ALEXANDER MACK, JR. 169 

4. The various occupations are innumerable 
And seem to be increasing each day. 
Many a man is troubled with cares 
Because it is so difficult for him, 

Even very scantily 

To earn his daily bread. 

5. Commerce has long flourished 
And is very lucrative today. 
Even though many go bankrupt 
Afnd forfeit their lives and souls 
Yet few meditate thereon thoroughly 
Most of them preferring pleasant days. 

6. Physicians and jurists. 

So highly respected by all the world, 

Are usually vain of all their honors 

And demand therefore, a high income. 

They serve many a man in need 

And take from another his entire sustenance. 



7. Many preachers among the body of the people 
By no means consent to be inconspicuous 

And as they offer the kingdom of heaven for 

sale 
They do not get there themselves. 
They shun the tribulation and the ignominy of 

Christ 
And go the way of them they have misled. 

8. Not everything may be disregarded. 

And talking does not make all things good. 
If only we'd consider well 
The things that are of profit and of harm 
We all would reach the narrow gate, 
Regardless of our station, place, and calling. 



170 THE RELIGIOUS POETRY 

9. Allein der geitz tiranlsiret, 

Und will nur gar zu ehrlich seyn, 
Betrogner reichthum hat ver- 
fiihret, Viel tausend unter gu- 
tem schein, Die armuth selbst 
wird angesteckt, Mit dem was 
leib und seel befleckt. 

10. Nun herrschet eine welt 

voll siinden, Zwar heimlich doch 
auch offenbar, Die tugend ist 
fast nicht zu finden, Sie wird 
so rahr, so rahr, so rahr ! Wie 
steht es sonst bey jung und alt? 
Man spricht: Die Hebe wird so 
kalt! 

11. Vor siebenzehen hundert 

jahren Gedacht man an den jiing- 
sten-tag, Nun last man die ge- 
dancken fahren, Und gehet seiner 
nahrung nach, Des Lammes 
hochzeit wird veracht, An Got- 
tes reich nicht viel gedacht. 

12. Seit dem die vater sind 
entschlaffen, Bleibt alles in der 
alten spuhr, Es wird nichts neu- 
es mehr geschaffen, Die Ord- 
nimg liegt in der natur, Dass 
ein geschlechte zwar vergeht, 
Biss dass das andere entsteht. 

13. Dis ist der spotter sprach 
und weise, Als wars ein fester 
glaubens-grund, So wandlen 

sie mit allem fleisse, So zeigt ihr 
handel und ihr mund, Als wan 
kein Gott im himmel war, 
Der retten konte seine Ehr. 



OF ALEXANDER MACK, JR. 171 

9. But avarice rules 

And pretends to too great honesty. 
Feigned wealth has led astray 
Thousands with its fine appearance. 
Poverty even is infected 
With that which stains both body and soul. 

10. Now there prevails a world of sins 
Some secret and others manifest. 
Virtue is scarcely to be found, 

It is becoming so rare, so rare, so rare ! 

What is going to be the state of young and old? 

They say love is becoming so cold! 

11. Seventeen hundred years ago 

People still thought of the Day of Judgment. 
Such thoughts now are cast aside, 
And the welfare of the body is sought for. 
The wedding feast of the Lamb is neglected 
And little thought given to the kingdom of God. 

12. " Since our ancestors passed away 
Everything has continued in the beaten path ; 
Nothing new is done any more 

And Nature's law remains : 

That one generation should pass away 

While the next is coming into being." 

13. Such is the utterance of the scoffers 
As if it were an irrefutable doctrine ; 
Thus they live and practice diligently, 
And their words and actions bear witness, 
As if there were no God in Heaven 

Who could avenge His honor. 



172 THE RELIGIOUS POETRY 

14. Was sagt die wahrheit 

und erfahrung, Zu diesem des- 
peraten Spiel? Setzt dann ein 
licht zur offenbahrung, Der hoch- 
ste diesem Traum kein ziel ? Ists 
Weil der himmel uns nicht winckt, 
Dass unsre welt zum Abgrund 
sinckt ? 

15. Erfahrung spricht: Sehr 

viele zeichen, Hiat uns der grosse 
Gott gesandt, Die wahrheit 
last sich nicht verschweigen, Sie 
rufft zu wasser und zu land, Ihr 
menschen-kinder hort ihrs nicht, 
Der herr will kommen zum ge- 
richt. 

16. Vor mehr als tausend jahr 
vergangen, Hat schon der Berg 
Vesuvius Zum ersten male an- 
gefangen Zu zeigen seinen iiber- 
fluss. Von schweffel, pech, von 
hartz und feur, Frass viele sun- 
der weg wie spreuer. 

17. Als Gott die juden iiber- 
geben, Der Romer wuth und 
tyraney, Dieweil sie Jesum un- 
ser leben Verlaugnet hatten oh- 
ne scheu, Hielt man sie in der 
Romer Land, Zu den schau- 
spielen wie bekannt. 

18. Da nun die heyden sich er- 
gotzet An Gottes straff-gericht 
und rach, Da ward das schwert 
noch mehr gewetzet, Kahm war- 
nungs-weise an den Tag, Und 
gab durchs Feuers Element Der 
welt ein schau-spiel von dem End. 



OF ALEXANDER MACK, JR. 173 

14. What have Truth and Experience to say 
In connection with this desperate game? 
Will not the Most High permit the light of rev- 
elation 

To shine forth and stop these dreams ? 
Is it because Heaven warns us not 
That our world is coming to an end? 

15. Experience speaks: God on high 
Has sent us many tokens. 
Truth refuses to keep silent, 
But calls out o'er sea and land : 
Hear you not, you children of men, 
The Lord intends to come in judgment? 

16. More than a thousand years ago, 
Mount Vesuvius 

For the first time 
Began to show its abundance 
Of sulphur, pitch and tar and fire, 
Devouring many sinners like chafif. 

17. When God handed over the Jews 

To the wrath and tyranny of the Romans 

Because they had denied Christ, 

Who is our life, so relentlessly. 

They were used in the land of the Romans 

For public games, as is well known. 

18. Now that the pagans had had their pleasure 
From God's punishment and revenge, 

The sword was still further sharpened 
And appeared as a warning in full day 
Giving, by means of the element of fire, 
A spectacle representing to the world its end. 



174 THE RELIGIOUS POETRY 

19. Der berg Vesuvius der 

schone, Voll trauben, frucht und 
sommer-freud, Brach loss mit 
schrecklichem gethone, Machts 
rund herum voll hertzeleyd ; Ver- 
setzte viele in den tod, Und an- 
dere in todes-noth. 

20. Bisshero hat er oflft geprle- 

sen Der feuer-gruben iiberfluss, 
Und manchem den ort angewie- 
sen, Alwo er traurig bleiben 
muss, Biss an den lieben jling- 
sten tag Dem gar kein mensch 
entfliehen mag. 

21. Doch dieser Berg zeugt 

nicht alleine Vom schatz des feu- 
ers in der erd, Viel feuer-berge 
gross und kleine, Sind gleich- 
fals der anmerckung werth, was 
Heckla zeugt, was Aetna spricht : 
Verschweigen auch die kleinsten 
nicht. 

22. Gott wird gewiss durchs 
feuer richten, Wie Petrus und 
lesaias lehrt,* Und wie Zepha- 
nias berichtet,t Wird alle welt 
dadurch verzehrt; Wer solt nicht 
ernstlich dencken dran, Was 
Gott durchs feuer schon gethan. 

23. Als Sodoms frevel hoch- 
gestiegen Und sich Gomora 
hart verschuld, must der gerech- 
te unten liegen, Doch da ver- 
schertzt war Gottes huld, Schuff 
Gott ein bild vom Jiingsten tag, 
Dran alle welt sich spieglen mag. 



♦2 Peter 3, 7. fZeph. 3, 8. 



OF ALEXANDER MACK, JR. 175 

19. The beautiful mountain Vesuvius, 

Full of grapes, fruits, and summer's pleasures, 
Had an eruption accompanied by awful noise. 
Bringing grief to everything round about, 
Putting many to death 
And others into fear of death. 

20. Up to now it has often boasted 

Of the abundance in these pits of fire. 
And has showed to many a man the place 
In which he must remain in sadness. 
Up to the very Day of Judgment. 
Which day no man can escape. 

21. But this mountain is not alone in testifying 
To the store of fire hidden in the earth ; 
Many volcanoes, large and small, 

Are likewise worthy of attention. 
What Hecla witnesses and Aetna speaks 
Not even the smallest of them conceals. 

22. God will surely judge by fire 
As Peter* and Isaiah teach. 
And as Zephaniasf reports. 

All the world will be destroyed by it. 

Who is so foolish as not to seriously consider 

What God has already done by means of fire. 

23. When Sodom's crimes had mounted high. 
And Gomorrah had sinned much, 

The righteous had to suflfer, 

God's grace had been exhausted 

And he showed a picture of the Judgment Day 

Of which all the world may take example. 



♦2 Peter 3: 7. tZeph. 3: 8. 



176 THE RELIGIOUS POETRY 

24. iDer himmel der so offt 
gesegnet Das land mit milder 
regen-fluth, Nun schweffel gar, 
ja feuer regnet, Setzt alles plotz- 
lich in die gluth, So ward das 
hochgelobte land Verderbet, u. 
zu asch verbrant. 

25. Wie ging es aber denen 
siindern, Die bey des landes 
fruchtbarkeit Sich briisteten mit 
ihren kindern, In hofifarth und 
verwegenheit ? Sie konten nicht 
entfliehen hie, Des feuers krafft 
verzehrte sie. 

26. Die geister liegen hart ge- 
fangen, Nunmehro schon drey 
tausend jahr, Des richters aus- 
spruch zu empfangen, Am Jiing- 
sten tag vor seiner Baar; Da 

sie dann endlich werden sehn, 
Wans wieder kan ertraglich 
gehn. 

27. Der tempel Salomons, 
erbauet Durch Gottes weisheit 
wunderbar, Worin man Got- 
tes Ehr beschauet, Und manch 
geheimnuss drinnen war, Der 
konte doch bestehen nicht, Weil 
Israel vergass der pflicht. 

28. Durchs feuer wurde er 
verzehret, Weil Gottes heili- 
ges gesetz Darinnen nicht mehr 
ward geehret; Sondern der 
priester leer geschwatz Das schwert 
kahm aus Chaldeans Land, Der 
Tempel wurde abgebrand. 



OF ALEXANDER MACK, JR. 177 

24. Heaven, which had so often blest the land 
With its gentle floods of rain, 

Now rained down sulphur, yes, even fire, 
Suddenly putting everything in flames ; 
And this much-praised land was thus 
Destroyed and burnt to ashes. 

25. But how was it with those sinners, 
Who, because of the land's fertility, 
Boasted, they with their children, 
In arrogance and waywardness? 
They could not escape 

And the fire's might consumed them. 

26. Their spirits have remained in close imprison- 

ment 
For three thousand years by now, 
To receive the Judge's verdict, 
On the Day of Judgment before His Court, 
And there they may find out 
When they again may go in comfort. 

27. Solomon's temple, constructed 
Through God's wonderful wisdom 

In which the honor of God could be seen 
And which contained many secrets 
Could not indeed endure 
Because Israel forgot its duty. 

28. It was destroyed by fire 
Because God's sacred law 
In it no more was honored. 

But only empty babbling of the priests. 
The sword this time from Chaldee came. 
The temple was burned down. 



178 THE RELIGIOUS POETRY 

29. Doch Hess Gott selbsten 

wieder bauen Den Tempel an dem 
ersten ort, Und seine ehre Hess 
sich schauen An seinem hauss nach 
seinem wort; Die herrHchkeit 
des letzten gar, Noch grosser als 
des ersten war. 

30. Der tempel war schon auf- 
gefiihret Mit steinen kostHch, gross 
und rar Mit einem giildnen dach 
gezieret, Dass es nur lust und 
freude war Zu sehen, wie der 
sonnen-pracht, Den tempel herr- 
lich hat gemacht. 

31. Doch Gottes glantz und 
schmuck von innen, Beschamte 
sehr den aussern schein, Weil 
von des hohen himmels-zinnen, 
Der herrscher selbst sich stellte 
ein, Trieb kramer, vieh und 
Wechsler aus, Aus seines va- 
ters tempel-hauss. 

32. Israels-brunn fing an zu 
fliessen, Da flossen gnaden-stroh- 
me aus, Die Wahrheit that sich 
auch ergiessen, Und fiilleten das 
tempel-haus. Mit Paradieses 
schmuck und ehr, Durch rein und 
unbefleckte Lehr. 

33. Doch viele hochverfiihrten 
fiihrer, Und angeseh'ne tempel- 
herrn, Die wolten gern seyn 
welt-regierer, Und hatten Chri- 
sti schmach nicht gern, Ihr hof- 
farth, geitz und heicheley, Trieb 
Christi gnaden-fluth vorbey. 



OF ALEXANDER MACK, JR. 179 

29. God, Himself, had the temple rebuilt 
In the self-same place. 

And His glory was apparent 
In His dwelling, in accordance with His word; 
In fact, the splendor of the new 
Surpassed that of the former one. 

30. The temple was most finely built 
With costly stones both large and rare 
And capped by its roof of gold 

It was a joy and a delight 

To see how the splendor of the sun 

Made the temple beautiful. 

31. But God's beauty and splendor within 
Put to shame the splendor without. 
From the high battlements of Heaven 
The Lord, Himself, came down, 

Drove out the traders, cattle, money-lenders 
From His Father's temple. 

32. Then Israel's fountain flowed anew, 
Then rivers of mercy also flowed. 
Truth, too, issued forth. 

All filling the edifice of the temple 
With the splendor and glory of Paradise, 
With pure and unpolluted teaching. 

33. Many misguided leaders of the people 
And select lords of the temple 
Wished to be rulers of t^ie world. 
And did not desire Christ's low estate. 
Their pride, avarice, and hypocrisy 
Turned away Christ's ri\ers of mercy. 



180 THE RELIGIOUS POETRY 

34. Der hollen wuth und gluth 
entbranten, In ihren armen her- 
tzen sehr, Als Gott den rechten 
erben sante, Der nichtes sucht 
als Gottes ehr ! Da trieb sie 
ihre eigne Sach, Durch neid 
und list zu eigner rach. 

35. Doch was Gott lang vor- 

her beschlossen Und gnadiglich 
verheissen hat, Vom neuen bund 
und bundsgenossen, Erfiillt er 
treulich durch die that ; Legt zu 
des dritten tempels-grund Des 
Lammes-sinn, creutz, blut und bund. 

36. Dis 1st der grund der nicht 

kan brechen, Und fest steht wider 
fluth und gluth, Wann tod und 
holle widersprechen, So zeugt 
vor uns des Lammes-Blut, 
Selbst in des todes bitterkeit, 
Trost Christi sinn und Leidsam- 
keit. 

27. Der Eckstein, zeuget das 
gewissen, 1st Jesus Christus 
Gottes Sohn, Ohn hand vom 
berg herabgerissen, Kahm zu uns 
von des himmels-thron, Wann 
himmel, welt und Erd vergeht, 
Bleibt diss der Eckstein der be- 
steht. 

38. Der Juden bauleut die 

nicht glaubten, Verworffen die- 
sen edlen stein, wodurch sie sich 
des trosts beraubten, Und mu- 
sten selbst verworffen seyn, Sie 
stunden sich so lang im Licht, 
Biss au'f sie kam ein schwer ge- 
richt ! 



OF ALEXANDER MACK, JR. 181 

34. Then the wrath and heat of hell 
Kindled fiercely in their hearts 
When God sent His true heir 

Who sought nothing more than the honor of 
God. 

Then their own cause drove them 

Through envy and cunning to their own re- 
venge. 

35. But what God had decided long before 
And what he had graciously promised 
Concerning the new covenant and members of 

the covenant, 
He now fulfilled faithfully in deed. 
He laid, as foundation of the third temple, 
The Lamb's spirit, cross, blood, and covenant. 

36. This is the foundation that will never break, 
That will stand firm against flood and fire. 
If death and hell be against us 

The blood of the Lamb will speak for us. 

Even in th^ bitterness of death 

Christ's spirit and sufiferings will console us. 

37. Our conscience tells us that the cornerstone 
Is Jesus Christ, the Son of God, 

Taken down from the mount without aid of 

human hands. 
And coming to us from the throne of Heaven ; 
And e'en though Heaven, world and earth 

should pass, 
This will remain the everlasting cornerstone. 

38. The Jewish builders who were unbelievers 
Rejected this most precious stone. 

Thus robbing themselves of consolation 
And causing themselves to be rejected, 
So long did they stand in their own light. 
Until a heavy judgment came upon them. 



182 THE RELIGIOUS POETRY 

39. Der tempel schon und hoch- 
geehret, Der muste eingeaschert 
seyn, Er wurde gantz zu grund 
verstohret, Das feuer frass den 
glantz und schein, Der Jiiden 
noth und schwere plag, Gab 
zeugnus von dem Jiingsten- 
tag.^ 

40. Christus hat klar vorher 
gesehen, Der allerheiligste Pro- 
phet, Wie es den Juden muste 
gehen, Dieweil sie Gottes gunst 
verschmaht; Und dabey uns be- 
zeugt im Licht, Das allerletzte 
welt-gericht. 

41. Von diesem heiligen Pro- 
pheten Der alten und Prophe- 
ten schaar, Weissagen und ein- 
miithig reden, Bezeugend deut- 
lich und sehr klar, von seinem 
leiden in der zeit, Und auch von 
seiner herrlichkeit. 

42. So offt sich Gottes volck 
versiindigt, Bezeugten sie des 
himmels rach, und haben auch 
zugleich verkiindigt, Den aller- 
letzten jiingsten tag, Und wie 
zum richter aller welt Der Sohn 
des Hochsten ist bestellt. 

43. Nun dieser Sohn des al- 
lerhochsten Steht wiircklich schon 
vor unsrer thiir, Sein Jiing- 

ster tag ist uns am nachsten, 
Die zeichen brechen starck her- 
fiihr, Ja der noth anfang ist 
gemacht, Wie uns sein treuer 
mund gesagt. 



OF ALEXANDER MACK, JR. 183 

39. The beautiful and much-honored temple 
Had to be reduced to ashes, 

It was destroyed to the foundations, 
Fire consumed its splendor and its glitter. 
The Jews' distress and sore affliction 
Bore witness to the Day of Judgment. 

40. Christ has distinctly prophesied, 
He, the hoHest of prophets, 

What would be the fate of the Jews 
Because they had scorned God's favor, 
And thus He has put before us in His light 
The final judgment of the world. 

41. Of this Sacred Prophet 

The host of ancients and of prophets 
Make prophecy and speak with one mind, 
Telling clearly and distinctly 
Of His sufferings in Time, 
And also of His glory. 

42. Whenever God's people have sinned, 

They (the prophets) have declared Heaven's 

vengeance. 
And at the same time have announced 
The final Day of Judgment, 
And how, as judge of all the world, 
The Son of the Most H^igh had been appointed. 

43. Now this Son of the Most High 
Stands really here before our door, 
His Day of Judgment is close upon us. 
The signs are most emphatic. 

Yea, the beginning of the distress is past 
As His faithful words informed us. 



184 THE RELIGIOUS POETRY 

44. Was krieg und kriegs- 
geschrey bedeuten Jerusalem er- 
fahren must, Und die noch jetzt 
darunter leiden, Die spiihren 
was in ihrer brust, Doch wem 
der Herr noch ruhe schenckt, Der 
thut wohl, wann ers recht be- 
denckt. 

45. Durch Theurung, Pesti- 

lentz und Sterben, Des richters 
zukunfft sich stellt ein, Wie kan 
bey alle dem verderben, Der 
Sunder noch unwissend seyn? 
Ach unser letzter klockenschlag, 
Bringt uns den Heben Jiingsten- 
tag. 

46. Die Erdbebungen hin und 
wieder, Erschiittern sehr die sich- 
re welt, Die thiirn und hausser 
stiirtzen nieder, Wo alles zittert, 
kracht und fallt, Ein jeder bar- 
ter stoss und schlag, Verkiindi- 
get den Jiingsten-Tag. 

47. Es thun die starcken grab- 
trompeten, Des richters zu- 
kunfft zweymal kund, Vor erst 
denselben die sie toden, Und Zie- 
hen in des grabes-schlund. Die 
fiihlens dass dem Jiingsten tag 
Der sunder nicht entlauffen mag. 

48. Die andern aber die es se- 

hen, wie Gott sie schiitzt so wun- 
derbar, Dass sie dem Fall und 
Knall entgehen, Und kaum ent- 
rinnen der gefahr; Die konnen 
dencken, was wirds seyn Wan 
alle mauren fallen ein?"^ 



*Ezechiel. 38, 20. 



OF ALEXANDER MACK, JR. 185 

44. What war and its disturbance mean 
Jerusalem had to learn, 

And those who still suffer from it, 
Still feel something in their breasts. 
So let him whom God still grants peace 
Consider it well, if he be wise. 

45. By famine, pestilence, and death 

The coming of the Judge will be accompanied. 
How in view of all this destruction 
Can the sinner still remain in ignorance ? 
Alas, our last hour, in striking. 
Will bring us the Day of Judgment ! 

46. Earthquakes now and then 
Cause the firm earth to tremble, 
Towers and buildings fall, 

And everything quakes, crashes, and totters, 
And every hard shock and blow 
Announce the Day of Judgment. 

47. The loud trumpets of doom 

Will doubly announce the coming of the Judge, 
First for those whom they will kill 
And draw into the mouth of the grave. 
They are aware that the sinner 
Cannot escape the Day of Judgment. 

48. But the others who behold it. 

And see how wonderfully God protects them, 
Permitting them to avoid the noise and the 

confusion, 
And barely to escape all danger. 
Let them think: How will it be 
When all the walls come down upon our heads ? 



186 THE RELIGIOUS POETRY 

49. Und wir die wirs von fer- 

nen horen, Last uns doch nicht 
durch sicherheit Uns selbst so jam- 
merlich bethoren, Als war es 
von uns all zu weit, Der wach- 
ter blasst bald hie bald da, Wa- 
rum, der Jiingste-Tag ist nah. 

50. Palarmo in Italien hor- 

te Vor etwan mehr als Funff- 
zig Jahr Die unterirdische trom- 
pete, Ein lang gethon sehr wun- 
derbar, Biss eine gantze straps 
versanck, Und kam ein schrock- 
licher gestanck. 

51. Daraus fuhr eine feuer- 
flamme, Die zog iiber das fla- 
che land, Und was ihr auf dem 
weg vorkame, Wurd als ein 
Blitz zu asch verbrand, Es war 
mensch, vieh, holtz oder stein, 
Es muste plotzlich asche seyn. 

52. Nicht lang nach diesem 

ists geschehen Dass Lima die sonst 
schone stadt, Durch ein Erdbe- 
bung must vergehen, Da man- 
cher zugesehen hat, Dem gross 
und schrecklichen ruin, In weh- 
nig stunden war sie hin! 

53. Ein ander stadt ist gar 
versuncken Am see in Limas nach- 
barschafft, Worin viel menschen 
sind vertruncken, Und wurden 
plotzlich weggerafft, Dis schick- 
sal dieses welt-theils sah, Neu- 
Spanien in America. 



OF ALEXANDER MACK, JR. 187 

49. And we who hear it from afar, 
Let us not through our security, 
Deceive ourselves so lamentably 
As if it were still far distant. 

The watchman blows now here, now there, 
And why? Because the Day of Judgment is at 
hand. 

50. In Palermo, in Italy, was heard 
A little more than fifty years ago 
The subterranean trumpet, 

A long-drawn, wondrous noise 

Which ended with the sinking of an entire 

street. 
And then came an awful stench. 

51. And forth there came a fiery flame 
Which passed over the whole country, 
And whatever came into its way 
Was burnt to ashes as by lightning; 
Whether man, cattle, wood, or stone. 
To ashes it was reduced at once. 

52. Not long after this it happened 
That Lima, the beautiful town. 
Was carried oflf by an earthquake, 
And many a man has witnessed 
The great and terrible destruction. 
In a few hours it was gone! 

53. Another city, too, was swallowed up 
On the sea in Lima's neighborhood, 
In which many people were drowned, 
Thus being suddenly snatched away. 

This catastrophe of this continent v/as seen 
By New Spain in America. 



188 THE RELIGIOUS POETRY 

54. Nun haben wir vor we- 

nig jahren Aus dem bekandten 
Portugall Umstandlichen bericht 
erfahren, von Lisbons unter- 
gang und fall, Was des erd- 
bebens krafft vermag, Zum zeug- 
nus vor den Jiingsten-Tag. 

55. Doch 1st es dabey nicht 
geblieben, Man hat uns von 
noch nahrer zeit, Vor wenig 
monaten geschrieben, Von gros- 
ser noth und traurigkeit, So 
Hispaniola da empfund, Alwo 
die Insel ging zu grund. 

56. Was soil man von den 
spottem sagen Die dieses alles 
achten nicht? Und suchen aus 
dem Sinn zu schlagen Das letz- 
te grosse welt-gericht, Sie sind 
doch selbst zu ihrer schmach Ein 
zeugnis vor den Jiingsten-Tag. 

57. Was Petrus lang vorher 
beschrieben von dieser letzten 
spotterey, das haben sie so hoch 
getrieben, Dass man erkennen 
kan darbey, Zu Gottes ehr, und 
ihrer schmach, Ein zeugnus vor 
den Jiingsten-Tag. 

58. Drum lassen wir sie billig 
fahren, Und folgen Jesu hir- 
ten-stimm, Der sein wort in so 
viel gefahren, Beschiitzet wieder 
Satans grimm, Dass wir noch 
konnen lesen heut, Sein zeug- 
nuss von der letzten zeit. 



OF ALEXANDER MACK, JR. 189 

54. And now, but few years since 
From well-known Portugal, 
Detailed accounts have reached us 
Of the destruction and fall of Lisbon, 
Showing what an earthquake's power can do 
As testimony of the Day of Judgment. 

55. But the end was not yet reached, 
For in still more recent days, 

But a few months ago, was written to us 
Of great distress and sadness 
Experienced by Hispaniola, 
When the island suffered ruin. 

56. What shall one say of the scoflfers 
Who heed not all these things, 

Who seek to cast from out their minds 
The last great Judgment of the World ? 
They, themselves, to their own shame 
Are a proof of the Judgment Day. 

57. What Peter described long in advance 
Concerning this latter-day scoffing, 
They have abused to so great an extent 
That one may consider it. 

To God's honor and their shame be it said, 

As a proof that the Day of Judgment will come. 

58. So let us, as is fair, not heed them 
And follow the shepherd voice of Jesus, 
Who has protected in so many dangers 
His word against the wrath of Satan, 
Enabling us even at this day 

To read His testimony of those latter days. 



190 THE RELIGIOUS POETRY 

59. Wer dem Propheten nicht 
will glauben, In allem das er 
hat gesagt, Der wird sich selbst 
des trosts berauben, Wodurch 
er sich auch stinckend macht, 
Bey allem himmelischen heer, 
Das Jesu giebt lob preiss und 
Ehr! 

60. Wohl denen die ihn briin- 
stig lieben, Die werden ewig 
wol erfreut, Aus ihrem schmertz- 
lichsten betriiben, wachst lauter 
ehr und herrlichkeit, Sie seh- 

nen alle klocken-schlag Sich nach 
dem lieben Jiingsten-Tag. 

61. Doch sind sie auch sehr 
wohl zufrieden, wo Gott den 
sunder noch verschont, Sie 
sind von allem neid geschieden, 
Dieweil Gott selbst in ihnen 
wohnt, Sie lieben Gott ihr 
hochstes theil, Und aller men- 
schen gluck und heil. 

62. Was soil man davon 

weiter sagen? Ihr liebsten freun- 
de last uns doch Dem Kleinod 
mit mehr ernst nach jagen, Sind 
wir gespant an Christi Joch, 
So last uns redlich daran zihn, 
Uns um kein frembdes Joch be- 
miihn. 



OF ALEXANDER MACK, JR. 191 

59. He who cares not to believe the Prophet 
In all that He has said, 

Will deprive himself of consolation 
And make an abomination of himself 
Among all the heavenly host 
Which give praise and honor unto Jesu.^. 

60. Happy are they who love Him devoutly, 
For they will be blessed forever ; 

And from their most grievous sorrows 
Will spring only honor and glory, 
And at every stroke of the clock they yearn 
For the blessed Day of Judgment. 

61. But they are well contented too, 
When God yet spares the sinner 
They are above all envy 

For God, Himself, dwells in them. 
They love their highest good in God 
And desire the w^elfare of all men. 

62. What more shall one say of all this? 
Dearest friends, do let us not 
Pursue vain treasures of this world. 

If we are attached to the yoke of Christ, 

Then let us work most honestly 

And think of serving no other master. 



192 THE RELIGIOUS POETRY 

63. Ihr grauen haupter sagts 

den jungen Es ist gewiss die letz- 
te Zeit; Den jiinglingen ists 
stets gelungen, Durch Christi 
blut und tapfiferkeit, Die mit 
der siinde so gekriegt, Dass sie 
den bosewicht besiegt. 

64. Ach hort es auch ihr lie- 
ben Kinder ! Der Kinder f reund 
ist vor der thiir, Es bricht der 
freund betriibter sunder, Der 
richter aller welt herfiir, Last 
uns doch heut mit lieb und reu 
Entgegen gehn dem f eld-geschrey ! 

65. Ihr freunde Christi, last 

uns fliehen Ins licht aus aller 
finsternus, Damit wir recht aus 
Sodom Ziehen, Weil Jesus noch 
steht in dem Riss ; Er spricht : 
Gedancket an Lots Weib, Dass 
niemand von uns stehen bleib. 

66. Was hat das arme weib 
vergessen, Dass sie so Traurig 
blickt zuriick ? Was ist ihr dann 
so lieb gewesen, Dass sie ver- 
schertzt ihr grosses gliick? Die 
Wahrheit spricht: Gedencke 
dran, Was mir und dir begeg- 
nen kan. 



OF ALEXANDER MACK, JR. 193 

63. You hoary heads, instruct the young: 
These are surely the latter days. 
Youth has always been successful 
Through Christ's blood and bravery, 
When they have fought against sin 

In defeating wickedness. 

64. And you, dear Children, listen, too! 
The children's friend is at the door, 

He who is the friend of sinners in distress, 
The judge of the world comes forth. 
So let us today with love and penitence 
Go forth to meet the battle shouts ! 

65. You friends of Christ, let us flee 
From out our darkness into light, 

So that we whole from Sodom may escape. 
For Jesus stands yet in the gap. 
He speaks : Remember Lot's wife 
Lest any of us stand still. 

66. What can the poor woman have forgotten 
That she looked back so sadly? 

What can she have loved so much 
That she forfeited her highest good? 
And truth doth say : Mark well 
What may occur to you and me. 



194 THE RELIGIOUS POETRY 

67. Die wahrheit hat uns 
ausgefiihret, Das licht scheint 
unserm glaubens-fuss, Wer ist, 
der nicht inwendig spiihret, 
Dass man im lichte wandeln 
muss? Die Wachter Zions ru- 
fen laut : Wie schon ist unsers 
konigs-braut ! 

68. Jerusalem ist fest gegriin- 
det, Auf Gottes-berg, als 
mutter-stadt ; Sie ists, die un- 
ser hertz entziindet, Und him- 
mel-werts gezogen hat, Weil 
Gottes glantz und Gottes 
licht, Aus dieser Zions stadt 
anbricht. 

69. Kommt thut der finster- 

nus entfliehen, Rufft unser Ro- 
sen-Hlien-zweig, Das licht wird 
euch nach Salem zihen, Und 
Gottes Engeln machen gleich; 
Doch niemand muss zuriicke 
seh'n, Es mocht ihm wie Lots 
weibe geh'n. 

70. Seht Zoar war ein klei- 

nes ortgen, Worin sich Lot er- 
retten solt; Und uns steht vor 
ein enges pfortgen, Wovon 
uns Jesus zeugt so hold, Dass 
hier dadurch mussgehen ein, 
Wer dort will Salems burger 
seyn. 



OF ALEXANDER MACK, JR. 195 

67. Truth has guided us out, 

The light shines for the feet of our faith ; 
Who in his heart does not feel 
That we must wander in the light? 
The guardians of Zion shout aloud: 
How beautiful is the bride of our king! 

68. Jerusalem is firmly fixed 

On God's mount as a mother of cities, 
She it is who inflamed our hearts 
And drew us heavenward, 
For God's splendor and God's light 
Shine from this city of Zion. 

69. *'' Come, escape from the darkness," 

Cries out our Branch of Roses and of Lilies, 
" The light will draw you onward to Salem 
And make you like unto the angels of God." 
Yet no one dare look back. 
Lest he meet the fate of Lot's wife. 

70. Behold, Zoar was but a small spot 
Whither Lot was to seek refuge ; 
Likewise before us stands a narrow gateway, 
Concerning which Christ so graciously tells us 
That through it all here below must pass 
Who would be dwellers in Salem up there. 



196 THE RELIGIOUS POETRY 

71. Doch haben wir zum trost 
gehoret, Ein wort von unsrer 
mutter-stadt, Die (wie uns Chri- 
sti zeugnis lehret,) Die hohen 
Perlen Thore hat, Dass wer 
alda darf gehen ein Wird ewig- 
lich gliickselig seyn. 



72. Wer solte nicht mit lust 

vergessen, Das sinnen-spiel der 
eitlen welt? Wann er Christ- 
glaubig kont ermessen Die see- 
ligkeit in Gottes zellt; Die 
strohms-weiss Gottes kinder 
nahrt, Ja ewig und unendlich 
wahrt. 



73. Durch ungehorsam sah 

zuriicke Des Lots sein liebes 
ehegemahl : O dass sind bittVe 
siinden-blicke, Wo man ver- 
acht, was Gott befahl Ach 
liebste seelen dencket dran, Was 
dieses uns bedeuten kan; 



74. In Jesu sind die seelen 

selig, Die willig halten sein ge- 
bott, Das holtz des lebens macht 
sie frolich, Wann andre nagt 
der andre tod Dann gehen sie, 
O grosse gnad! Durch Perlen 
thore in die Stadt. 



OF ALEXANDER MACK, JR. 197 

71. Yet, for our consolation have we heard 
A word concerning our mother-city 
Which (as Christ's testimony teaches us) 
Has lofty gates of pearl. 
Whoever is allowed to enter there 
Will be forever blessed. 



72. Who would not forget gladly 

The sensual pleasures of this vain world, 

If believing in Christ he could estimate 

The blessings in God's tabernacle, 

Which like a vast river brings nourishment to 

God's children, 
Yes and it endures forever. 



73. Owing to disobedience the dear wife 
Of Lot's bosom looked behind her. 
Oh, they are bitter, sinful glances 
That are made in contempt of God's instruc- 
tions. 
Alas, poor souls, think well of it. 
What this may mean to us. 



74. It is in Jesus that souls are blessed 
Who gladly keep His commandments; 
The wood (of the cross) of life makes them 

rejoice. 
While a different death is gnawing some 
They then pass, oh wondrous grace! 
Through gates of pearl into the city. 



198 THE RELIGIOUS POETRY 

75. Darzu wird Satanas ge- 
bunden, Die alte grosse drachen- 
schlang, Die so viel volcker ii- 
berwunden, Und alle welt ver- 
fiihrt so lang. Dann wird die 
erde wieder rein Wann diese 
wird versiegelt seyn. 

76, Versiegelt in des Ab- 
grunds-griinden, so lang es un- 
serm Gott gefallt Dann wird 
man nichts von Jacobs-siin- 

den Mehr finden in der gantzen 
welt, Dann wird die werthe 
heilige schaar, Mit Christo her- 
schen tausend jahr. 

77, Doch wann und wie dis 

soil geschehen, 1st dem getreuen 
Gott bekannt. Wie er es will 
so muss es gehen, Er geb uns 
nur in unsrem stand, Dass wir 
von hertzen klein und rein Ihn 
fiirchten, und gehorsam seyn. 

78. Will uns der widerspruch 
verfiihren Last uns gedencken an 
Lots weib Die gnade muss uns 
gantz regieren Ach das doch keins 
zuriicke bleib, Der ungehorsam 
hat die art, Er macht das hertz 
wie stein so hart ! 

Gedencket an des Lots Weib ! 

Theophilus. 



OF ALEXANDER MACK, JR. 199 

75. In addition, Satan will be bound, 

That old and monstrous serpent of deceit, 
Who conquered so many nations 
And seduced the world so long. 
The earth will once again be purified 
When this serpent has been sealed. 



T6. Sealed up in the recesses of the pit 
As long as suits God's pleasure, 
Then none of the sins of Jacob 
Will any more be seen in all the world. 
Then will the worthy, redeemed host 
Reign for a thousand years with Christ. 

77. But when and where this is to happen 
Is known alone to gracious God; 
As He wishes so must things be. 
May He only grant that we, according to our 

station, 
From the bottom of our hearts, humbly and 

purely 
Fear Him and be obedient. 



78. If Doubt seeks to seduce us. 
Let us be mindful of Lot's wife. 
God's mercy alone be with us 
And let us hope that none will stay behind; 
For disobedience has the effect 
Of making the heart as hard as stone. 
Be mindful of Lot's wife ! 

Theophilus. 



200 THE RELIGIOUS POETRY 

II Theil. GEISTLICHES MAGAZIEN. Num. 10. 

Mel. Nichts hilfft uns dort mit hohen Gaben Oder: Wer 
nur den lieben Gott lasst walten. 

Auf last uns nun mit ernst 
erwegen Den wichtig 
grossen unterscheit, 
Der zwischen fluch und 
zwischen segen Sich ausgebiihrt 
in dieser zeit, Auf dass wir un- 
sers Gottes rath Ergreiffen 
mogen in der that. 



2. Die edle zeit ist uns gege- 
ben Von Gott in unserm ruff 
und stand, Der Hochste will in 
diesem leben Uns machen seine 
krafft bekannt, Ja Christus will 
uns machen frey, Von Satans 
list und tyranney. 

3. Ach lasst uns nicht die zeit 
verschlaffen, Die Gott uns 
weislich zugedacht Biss uns er- 
wecken Gottes straffen, In 
hochst betriibter todes-nacht, 
Wie mancher leyder schlafft und 
traumt, biss dass er hat sein heil 
versaumt. 



4. Ein selig wesen aller wesen, 
Von Gottes heilger Majestat, 
Will dass wir sollen recht gene- 
sen, Eh' uns die zeit und krafft 
entgeht ; Wir sollen erben Got- 
tes reich, Und seinen Englen 
werden gleich. 



OF ALEXANDER MACK, JR. 201 

Part 11. THE RELIGIOUS MAGAZINE. No. 10. 

Melody: Naughi: Helps Us There With Great G-ifts, 
Or, Whoever Places His Faith in God on. High. 

Up! Let us now seriously consider the great gulf 
which has been opening in these days between 
damnation and blessing, in order that we may 
indeed avail ourselves of God's advice. 



2. This precious time has been given us by God in 
our callings and stations, the Almighty desires 
to make His strength known to us during this 
life; yea, Christ will make us free from Satan's 
cunning and tyranny. 

3. Alas, let us not sleep away the time which God 
has wisely meted out to us, waiting for God's 
punishment to awaken us in a most dismal night 
of darkness. How many a man alas, sleeps and 
dreams until he has forfeited his salvation! 



A blessed Being of all beings, of God's holy Maj- 
esty, wishes us to recover (from wickedness) be- 
fore our time and energy are spent; we are to 
inherit God's kingdom and to become like unto 
His angels. 



202 THE RELIGIOUS POETRY 

5. Zwar Satanas ist ein be- 
neider, Die bosen Engel allzu- 
mal, Sind seine geistliche mit- 
streiter, Die halten es vor eine 
quaal, Wann eine seel befreyt 
soil seyn, von hollen-quaal und 
hollen pein. 

6. Ein finstrer abgrund ist die 
quelle Vom ranch der tollen 
sicherheit, Wie mancher schlafft 
am rand der holle, Traumt von 
geschmiinckter eitelkeit! O eitel- 
keit der narren lust! Die holle 
brennt des sunders brust. 

7. Ein narren maul wird offt 
geschlagen, Und findet nirgends 
gliick noch ruh, Es plaget viel, 
und last sich plagen, Und lachet 
noch wol gar darzu ; Die frie- 
dens-boten weynen sehr, Wo 
Gottes wort nicht find gehor. 

8. Die friedens-stohrer hin 

und wieder, Als Satans feuer- 
geisterlein, Erregen sehr die siin- 
den glieder, Die vorhin schon 
beweglich seyn Im drachen-blut 
durch hass und neid, So gibts 
denn plotzlich zanck und streit. 

9. Wo ohrenblaser gifftig re- 
den, Und durch verlaumdung 
mancherley, Den edlen liebes- 
funcken todten, Da thont des 
Satans lust-geschrey, Biss rach- 
begier durchs schlangen-wort, 
Zum offtern leib und seel ermordt. 



OF ALEXANDER MACK, JR. 203 

5. Tis true Satan is envious, and moreover that the 
wicked angels fight by his side and consider it 

/ a grievance whenever a soul is liberated from the 
pains and tortures of hell. 

6. A dark abyss is the source of the vapor of fool- 
ish security, and many a man sleeps on the brink 
of hell and dreams of painted vanity. Oh vanity 
of foolish lust, 'tis hell burning the sinne/r's 
breast. 

7. A fool's mouth is often beaten and finds nowhere 
happiness or rest. It causes much injury and 
permits itself to be injured, and even laughs in 
the bargain. The messengers of peace weep much 
when God's word is not heeded. 

8. Now and then the disturbers of the peace, Satan's 
own imps of fire, arouse the sinful members who 
are already in a state of disturbance, through 
hatred and envy in the dragon's blood, and then 
there is suddenly dissension and strife. 

9. When tale bearers indulge in their venomous 
speeches and by their many kinds of slander kill 
the precious spark of love, then Satan's cry of 
joy resounds until the desire for revenge, stirred 
up by the serpent word, frequently murders soul 
and body. 



204 THE RELIGIOUS POETRY 

10. Wo Gottes-wort im her- 
tzen thonet, Da muss das bose 
wesen fort, Man wird durch 
Christi blut versohnet, Und drin- 
get durch die enge pfort. Die lie- 
be starckt des glaubens-krafift, 

Zu iiben gute ritterschafft. 

11. Da griint die hoffnung zu 
dem leben, Das Gott im wort 
verheissen hat, Das kan dem 
geist erquickung geben, Die gna- 
denvolle liebes that Der gottli- 
chen barmhertzigkeit, Macht dass 
sich, leib und seel erfreut. 

12. Wo aber bose lust regie- 
ret, Da wird des geistes-ohr 
verstopft ; Da wird die seel im 
traum verfiihret, Obschon der 
beste freund anklopft. So steht 
sie sich so sehr im licht, Dass sie 
sich lieber selbst durchsticht. 

13. So bringt sie sich in viele 
schmertzen, Und giebt dem Feind 
gewonnen spiel, der macht sie 
weiss es sey nur schertzen, und 
treibt sie zum verzweiflungs-ziel ; 
er bindet sie stats fester an, Biss 
er sie gantz gewinnen kan. 

14. Der geist in solcher ohn- 
macht sincket Offt tief bis in 
den andern Tod, Die seel den 
frevel-wein selbst trincket, Ent- 
blosst sich und tritt in den koth ; 
Sie solte eine Fiirstin seyn, Und 
waltzt im koth sich wie das 
Schwein. 



OF ALEXANDER MACK, JR. 205 

10. When God's word resounds in the heart then 
wickedness must flee away. Through the blood 
of Christ are men reconciled and able to pass 
through the narrow gate. Love strengthens the 
force of belief in the practice of true chivalry. 

11. Then flourishes our hope for the life that God 
has promised us in His word, this can provide 
the spirit with refreshment. The merciful serv- 
ice of love in divine mercy makes body and soul 
rejoice. 

12. But when vicious lust is rampant, then the ear 
of the spirit is stopped; then the soul is seduced 
in its dreams although its best friend may be 
knocking at the door. Thus it stands so ef- 
fectively in its own light that it prefers running 
itself through. (Killing itself.) 

13. In this manner it gives itself much pain and yields 
to the enemy without a struggle; the latter pre- 
tends it is only a joke and drives it (the soul) to 
desperation; the enemy binds it firmer and firmer 
to himself until he is able to call it his own 
entirely. 

14. The spirit sinks into such a degree of weakness 
as to reach death itself, the soul drinks the very 
wine of sacrilege and bares itself and steps into 
the mire. It (the soul) ought to be -a princess 
but instead it wallows in the mire like swine. 



206 THE RELIGIOUS POETRY 

15. Wem solte nicht sein her- 

tze brechen ? Wann er den gro- 
sen jammer sieh't, Der mund kan 
kein gut wort mehr sprechen ; 
Der stoltze griihnt, die ruthe 
bliiht; Die holl erwittert ihren 
schlundt ; Der Tod steht schon 
mit ihr im bund. 

16. Der Leib den sonst Gott 
selber ehret Und weyht vor sich 
zum tempel-hauss, Der wird im 
grund vom.feind zerstoret, Da 
siehet es erbarmlich aus : Die 
geister von der bosen schaar Gehn 
aus und ein, und herrschen gar. 

17. Die glieder die Gott selbst 
geschaffen, Die werden in des 
feindes hand Gebraucht als un- 
gerechte waffen, Zu wiircken 
grauel, siind und schand ; So 
wird der mensch durch truof und 
siind, Ein recht gebohrnes hollen- 
Kind. 

18. In dieser kranckheit liegt 
gefangen Die gantze menschliche 
Natur, Kan zur genesung nicht 
gelangen, Als durch des guten 
artztes cur, Und was noch schwe- 
rer macht die noth, So herrscht 
der lebendige tod. 

19. Ein eitel thoricht sinnen- 
leben Durchdringt die grosse 
menschen-schaar, Mit sunde, holl 
und tod umgeben, In unaus- 
sprechlicher gefahr; wo boser 
geister zauber-spiel Ertodt das 
geistliche gefiihl. 



OF ALEXANDER MACK, JR. 207 

15. Whose heart does not break on beholding this 
disgrace ? The mouth can no longer utter a good 
word, the arrogant one (Satan) prospers, the 
rod (of punishment) blossoms, hell scents her 
prey, death is already in league with her. 

16. The body which God otherwise honors and ap- 
points for His own dwelling is thoroughly de- 
stroyed by the enemy and has a most pitiful ap- 
pearance. The spirits of the vicious band go free- 
ly in and out and have complete sway. 

17. The limbs that God, Himself, created are used 
in the hands of the enemy as unrighteous weap- 
ons for the purpose of horror, sin and shame; 
and this man through illusion and sin becomes 
a veritable incarnate child of hell. 

18. In this disease lies captive the whole nature of 
man ; it can not regain its health except through 
the services of its good physician, and what 
makes the matter worse, living death holds sway. 

19. A vain and foolish sensual life pervades all men 
surrounded as they are in inexpressible danger 
by sin, hell, and death in which the sorcery of 
bad spirits kills off right spiritual feeling. 



208 THE RELIGIOUS POETRY 

20. Das tausendfache liigen- 
reden, Von hochst vergiffter 
schlangen art, Der unzehlbaren 
Frosch-Propheten, Macht das 
gehor von gleicher art, Kein ga- 
tes wortlein kommt empor, Dem 
geist zu dringen in das ohr. 

21. Der augenlust ihr schau- 
gerichte, Vom feind betriiglich 
zugericht, Hat manchem seher 
sein gesichte Verdorben, weil er 
seine pflicht Vergessen, und sich 
selbst verletzt; Indem er seinen 
feind ergotzt. 

22. Der augen-fenster sind die 
pforten Wodurch der Tod von 
alters her Gestiegen, und ist 
machtig worden In dem gefalF- 
nen menschen-heer Dass man viel 
todten-corper findt, Die lebendige 
graber sind. 

23. Und wie ein todter nichts 
kan riechen, So geht es auch in 
diesem tod, Die geistlich toden 
sunder kriechen In den abscheu- 
lich bosen koth, Sie trincken gar 
den schwefel-tranck Und riechen 
doch nicht den gestanck. 

24. Wo nun also erstirbt von 
innen Das gute gottliche gefiihl, 
Da regt sich in den aussern sin- 
nen, Ein boss und siindliches ge- 
wiihl, Da wird der mensch durch 
Satans macht, Um all sein gliick 
und heyl gebracht. 



OF ALEXANDER MACK, JR. 309 

20. Manifold lying speeches of highly venomous ser- 
pent-like character, uttered by the innumerable 
frog-prophets, make the sense of hearing simi- 
larly powerless ; no good word can rise to the 
surface that might enter the ear of the spirit. 

21. When cunningly prepared by the enemy, a show- 
dish (a dish put on the table merely for show) 
for the pleasure of the eyes has frequently spoiled 
the sight of a seeing man because he has forgot- 
ten his duty and injured himself to the amuse- 
ment of the enemy. 

22. The windows of the eyes are the gates through 
which death, from time immemorial, has entered 
and become so powerful that in the fallen host 
of men many dead bodies are found which are 
living graves. 

23. And just as a dead man can not smell so is it 
in this death also, these spiritually dead sinners 
creep about in the most offensive mire and even 
drink the sulphurous beverage without noticing 
the stench. 

24. Therefore, whenever the good divine feeling dies 
within a wicked, sinful commotion arises in the 
outer senses and then man is deprived of all his 
happiness and his salvation through the power 
of Satan. 



210 THE RELIGIOUS POETRY 

25. Desgleichen wo das ohr 
nichts horen Kan von dem inn'- 
ren lebens-wort, Da kan der 
Satan selber lehren Und predi- 
gen von krieg und mord, Da 
wird der seelen herrlichkeit In- 
wendig voller hertzeleyd. 

26. Und wo das innere gesich- 

te nichts sieht von Gottes herr- 
lichkeit, Da wird des menschen 
ehr zu nichte, Das auge gafft 
nach eitelkeit, Bezaubert durch 
die schlangen-haut, VerHebt sich 
in des Satans-braut. 

27. Wer nun also ist ruchloss 
worden, Von dem entflieht der 
gute geist, Weil mit gedancken, 
werck und worten, Er sich des 
bosen stats befleist; Jemehr er 
schandet Gottes rath, jemehr 
entgeht ihm alle gnad. 

28. Dis 1st die breite hollen- 
strasse, O weh ! der grossen men- 
schen schaar ! Die all den schma- 
len weg verlassen, Und finden 
sich hier paar bey paar, Ein sun- 
der schlept den andern fort Biss 
in die weite hollen-pfort. 

29. Kein eckelhaftes heuchel- 
wesen. Kan hie erlosen von ge- 
fahr, O nein! der ist zum zorn 
erlesen, Der nicht entfliehet gantz 
und gar, Von dieser Hollen- 
strass und pfort, Auf jenem schma- 
len wege dort. 



OF ALEXANDER MACK, JR. 211 

25. Likewise, when the ear can hear nothing of the 
inner word of Hfe Satan himself can teach and 
preach war and murder and the splendor of the 
soul is changed to inner grief. 

26. And when the inner vision beholds nothing of 
Gk>d's radiance, man's honor becomes naught, his 
eye stares about for vanity; charmed by the 
serpent's skin he falls in love with the bride of 
Satan. 

27. Therefore, when a man has become unscrupulous 
the good spirit escapes from him for he occupies 
himself constantly with thoughts, deeds and words 
of evil. The more he violates God's counsel, the 
more surely is all mercy withdrawn from him. 

28. This is the broad road to hell. Alas ! the great 
host of men! All leaving the narrow path and 
appearing here pair by pair, one sinner dragging 
the other after him into the broad portal of hell. 

29. No disgusting hypocrisy can free one here from 
danger. Oh no ! He who does not escape entire- 
ly along that narrow path, from this road and 
portal of hell, is marked out for wrath. 



212 THE RELIGIOUS POETRY 

30. Der we^ den Gott selbst 

hat gezeichnet Mit seines lieb- 
sten kindes blut, 1st uns in 
Christo zugeeignet, Zu fliehen 
vor der Hollen-gluth. O unaus- 
sprechlicher gewinn ! Wer red- 
lich andert seinen sinn ! 

31. Allein auf bey den schultern 
tragen, Das kan durchaus hier 
nicht bestehn, Man wird ver- 
letzt, verstrickt, geschlagen, Und 
muss zuletzt zu grunde gehn ; Wer 
es mit Gott nicht redHch meynt, 
Der bleibt innwendig Gottes 
feind. 

32. Johannes predigte die bu- 

se, Und Christus selbst auch glei- 
cher weiss. Samt seinen jiingern 
ging zu fusse, Er that und lehrt 
die Himmels-reiss ; Er ist das 
vorbild reiner lehr, Durch ihn 
wird Gott allein die Ehr. 

33. Er rufft noch heut den geist- 
lich todten, Wohl dem der seine 
stimme hort, Geht von des fein- 
des grund und boden, Und 
Gottes-Sohn im glauben ehrt; 
Verlasst durch busse reu und leid, 
Die siinde und die Eitelkeit. 

34. Wach auf der du noch 
schlafifst in siinden, Hor wie dir 
Paulus ruffet zu, Lass dich nicht 
bey den toden finden, Verlasse 
deine fleisches-ruh, Christus er- 
leuchtet, innerlich, Den der ihm 
nachfolgt wesentHch. 



OF ALEXANDER MACK, JR. 213 

30. The way that God, Himself, has designated 
through the blood of His dear Son, has been 
dedicated to us in Christ's name as a means of 
escaping the flames of hell. Oh, what an inex- 
pressible advantage is his who righteously alters 
his intentions! 

31. But to attempt to stand in with both sides would 
be of no avail here. One would only be injured, 
ensnared, and defeated, and would finally go down 
to destruction. Whoever is not honest with God 
remains at heart His enemy. 

32. John preached repentance, and likewise Christ, 
Himself, went on foot together with His disciples. 
He performed and inculcated the Heavenly jour- 
ney. He is the model of pure teachings. Through 
Him only is God honored. 

33. He still calls today to them who are spiritually 
dead and it is well for him who heeds His voice. 
Away then from the enemy's grounds and pre- 
cincts and honor God's Son with true faith. 
Leave sin and vanity by means of sorrow, repent- 
ance and atonement. 

34. Wake up, you who still sleep in sin, hear what 
Paul cries to you, be not found among the dead, 
arise from your carnal repose; Christ illumines 
inwardly him w'ho obeys Him in all things. 



214 THE RELIGIOUS POETRY 

35. Er soil das licht des lebens 
haben, Und in dem finstern Wian- 
deln nicht, Verborgnes manna 
soil ihn laben, Hor doch was 
Jesus dir verspricht! Er selbst 
will unser bruder seyn, Uns fiih- 
ren in den Himmel ein. 

36. Was diincket euch vom 

seelig werden? O ihr mitpilger 
gross und klein ! Solt man da- 
fiir allhier auf Erden Nicht wil- 
lig dulden creutz und pein ? Wird 
man doch in des Himmels-freud 
Gar bald vergessen dieses leid. 

37. Und solte man etwan ge- 
dencken, Wo man hie in der 
welt geweint, So wird uns 
Jesus selbst einschencken, Als 
unser allerbester freundt, Den 
allerbesten trauben-safft, Den 
neuen freuden-wein voll kraflft. 

38. Gedencke doch du armer 
sunder, Wie hast du dich so sehr 
zerstreut? Man wird ja alle tage 
blinder, Beym Sau-trog schno- 
der Eitelkeit; Schmackt dir dan 

diese kost so gut? Ach dencke doch an 
Christi blut. 

39. Schau, ist es nicht vor 

uns vergossen, Dort an dem 
rauen creutzes-stamm ? O ja! es 
ist so mfld geflossen, Aus dem 
geliebten Gottes-Lamm ; Ach 
diese theure blutes-krafift, Kan 
andern unsre leidenschafft. 



OF ALEXANDER MACK, JR. 215 

35. He is to have the light of life -and not wander 
in the darkness, — secret manna shall refresh him. 
Listen to what Jesus promises you! He, Him- 
self, wishes to be our brother and lead us into 
Heaven. 

36. What think you of salvation? Oh, fellow-pil- 
grims, great and small, should one not be willing 
to endure for it all the troubles and pains here 
below? For surely one will quickly forget this 
pain in the joys of Heaven. 

37. And if one should, perchance, remember sorrow- 
full occasions back on earth, Christ Himself, our 
best friend, will pour in for us the very best wine, 
the new' invigorating wine of joy. 

38. Bethink, poor sinner, how you have been dissipa- 
ting. One becomes, you know, blinder day by 
day at the swine-trough of vile vanity. Does this 
fare please you so much? Alas, consider the 
blood of Christ. 

39. Behold, has it not been shed for us there on the 
rough wood of the cross? Oh yes, so freely did 
it flow from the blessed Lamb of God ! Yes, this 
blessed blood's power can transfigure our passion. 



216 THE RELIGIOUS POETRY 

40. Ein sunder der sich recht 
bekehret, Wird nicht vom trost 
geschlossen aus, Wer Christi 
geist im hertzen horet, Der hort 
zu Gottes Stadt und hauss, 
Sein leib wird Gottes tern- 
pel gar, Das arme hertz ein bat- 
altar. 

41. Doch kostets mehr als 
Herr Herr schreyen, Zu kom- 
men in das himmelreich : Dann 
nur die seelen die sich freuen Dass 
sie dem Lamme werden gleich, 
Die hie des Vaters willen thun, 
Und in der Hebe Christi ruhn ; 

42. Die werden hie des him- 

mels erben, dieweil sie geistlich 
arme sind, Sie wollen gern mit 
Christo sterben, Weil Hebe sie 
an ihn verbindt; Sie halten sein 
gebot mit fleiss, Auf ihrer kur- 
tzen pilger-reiss. 

43. O siinder ! dencke doch von 
hertzen An den sehr grossen un- 
terscheid: Ein zeitlich weh last 
sich verschmertzen Gegen dem 
weh der Ewigkeit; Wie lang 
und schwer wird doch die pein 
Des ewigen verderbens seyn? 

44. Es wird das feuer nicht 
verloschen, Und auch der wurm 
wird sterben nicht, Da kann der 
siinder nicht entwischen, Dem 
schweren zorn und straf-gericht : 
Die gantze welt war viel zu klein, 
Als dass sie kont ein los-geld seyn. 



OF ALEXANDER MACK, JR. 217 

40. A sinner who is converted to righteousness will 
not be shut out from consolation. Whoever heeds 
the spirit of Christ in his heart belongs to God's 
own city and house, his body even becomes God's 
temple and his bruised heart an altar of worship. 

41. But one must do more than merely cry ''Lord! 
Lord ! '' in order to get into the kingdom of Heav- 
en, for only the souls who rejoice that they are 
becoming like unto the Lamb, who do the will 
of the Father here below, and find consolation 
in the love of Christ, 

42. They it is who will become the heirs of Heaven 
because they are poor in spirit, because they 
are glad to die with Christ, because they are 
joined to Him by love. They keep His com- 
mandments with diligence on this their short pil- 
grimage. 

43. O sinner! Take now to your heart this very 
great distinction. A temporal pain may be over- 
come in view of the great pain of eternity. How 
long and grievous will be the pain of eternal 
damnation ! 

44. The fire will never go out and the worm, too, 
will never die. The sinner can not escape the 
heavy wrath and judgment. The whole world 
would be far too small to be offered as a ransom. 



218 THE RELIGIOUS POETRY 

45. Hor weiter was der Herr 

will reden, Zu uns in dieser schat- 
ten-welt, Durch seine knechte die 
propheten, Die er zu wachtern 
hat bestellt, Damit ein jeder den- 
cke dran, was ihm hernach be- 
gegnen kann. 

46. Lies was Maleachi bezeu- 
get:* Von jenem grossen un- 
terscheid, Und was lesaias nicht 
verschweiget,t Ja Christus 
selbst gibt uns bescheidtj Vom 
grossen ausschlag des gewichts, 
An jenem tage des gerichts. 

47. Was hie davon in reim 
erscheinet, Lass dir seyn zur er- 
munterung, Dass du nicht wirst 
zu spath beweinet, Wann du 
versaumt die besserung; Nimm 
selbst die Bibel vor die hand, 
Erforsche weislich deinen stand. 

48. Was spricht der Herr 

zu deinen siinden? Von dem 
was balde soil geschehn, Er war- 
net sie samt ihren kindern, Eh' 
sie wie spreu zu grunde gehn, 
Wann nun das Feuer ihren 
muth Verzehren wird in heisser 
Gluth. 



*Mal. 3 V. 13-18. 
tiesai 65 v. 13-15. 
JMatth. 25. 34. seq. 



OF ALEXANDER MACK, JR. 219 

45. Hear further what the Lord wishes to say to us 
in this shadow world, through His servants the 
prophets whom He has set as guardians, so that 
everybody may bethink himself as to what may 
be his future fate. 

46. Read what Malachi* witnesses concerning that 
distinction and what Isaiahf does not fail to 
mention, yea, Christ, Himself, informs usj about 
that all-important event on that Day of Judg- 
ment. 

47. Whatever of this matter appears here in poetic 
form is intended to serve you as encouragement, 
in order that you may not be mourned for after 
it is too late and you have neglected your im- 
provement. Take the Bible in your hand and in- 
form yourself as to where you stand. 

48. What does the Lord say of your sins? From 
Him you may expect to hear soon; He warns 
them and their children before they are destroyed 
like chaff when the fire has destroyed their cour- 
age in its hot flames. 



*Mal. Ill: 13-18. 
tia 65: 13-15. 
IMatth. 25: 34-46. 



220 THE RELIGIOUS POETRY 

49. Want! meine Knechte sich 
erfreuen, so werdet ihr mit schand 
bestehn, Dann ihre hoffnung 
wird gedeyen, Und eure wird 

wie staub vergehn; Sie freuen 
sich in Gottes heyl, Ihr werdet 
allem fleisch zum greul. 

50. Seht meine Knechte wer- 

den essen, Ihr aber werdet hung- 
rig seyn; Sie werden trincken, 
da indessen, Ihr leiden miist des 
durstes pein; Wann jeder from- 
mer knecht alsdann Vor gu- 
tem muthe jauchzen kan! 

51. So werdet ihr gleichwol 
verschmachten In eurem eignen 
hertzenleyd, Dieweil ihr nicht 
habt wollen achten Die euch ge- 
schenckte gnaden-zeit, Wann 
euch der jammer heulen macht, 
Dieweil ihr Gottes gunst ver- 
acht. 

52. Wann nun der Herr mein 
Gott wird kommen, Und alle 
heihgen mit ihm, Dann wird 
erhohen alle frommen, Der gross 
und starcke Elohim; Dann wird 
das wunder offenbahr, Was 
Christus in den Glaub'gen 

!V\'ar. 



OF ALEXANDER MACK, JR. 221 

49. When my servants rejoice you will stand 
ashamed, for their hopes will flourish and yours 
will turn to dust. They will rejoice in God's 
salvation while you become a horror to all flesh. 

50. Behold, my servants will eat while you are hun- 
gry; they will drink while you suffer the pangs of 
thirst. How every pious servant then should 
shout for joy I 

51. So will you languish in the grief of your hearts 
because you have paid no heed to the time mer- 
cifully accorded to you; when calamity makes 
you cry out, it is because you have held God's 
favor in contempt. 

52. When now the Lord, my God, shall come and 
all the saints with him, then the great and mighty 
Elohim will elevate all the pious. Then the miracle 
of Christ present in the believers will be re- 
vealed. 



222 THE RELIGIOUS POETRY 

53. Das werden dann seyn 
herrlichkeiten, Wann in des 
Vaters herrlichkeit, Man wird 
den ehren-trohn bereiten, 
Vor Gottes-Sohn zu solcher 
zeit, Und alle volcker nah und 
fern, Versammlen dem Herrn al- 
ler Herrn. 

54. Vor aller heilgen Engel- 
staden, Wird man mit augen 
sehen dann, Dass Gottes Kin- 
der sind in gnaden, Und was 
der Herr vor sie gethan; Da 
wird erscheinen Gottes huld 
Und der verstockten sunder 
schuld. 

55. Der Konig wird die vol- 
cker scheiden Gleich wie ein hirte 
seine heerd, Und stellen sie zu 
beyden seiten, Wie es sein treu- 
es hertz begehrt, Die Schaflein 
zu der rechten hand, Die Bock 
zur lincken, wie bekannt. 

56. Und wann der richter-stuhl 
erscheinet, Worauf des richters 
Majestat, Die alle so hier wohl 
geweinet, Zu seiner rechten hand 
erhoht, Wer kann ertragen dann 
dis wort, Geht ihr verfluchten 
von mir fort. 



OF ALEXANDER MACK, JR. 223 

53. What splendors will there be then, when in the 
radiance of the Father the throne of honor will 
be prepared for the Son of God at that time, 
and all the nations far and near will gather before 
the Lord of Lords. 

54. Among the hosts of all the holy angels one will 
then see that God's children are in His favor and 
see what the Lord has done for them. Then the 
kindness of God and the guilt of obdurate sin- 
ners will become manifest. 

55. The King will separate the peoples as a shep- 
herd does his flock and will set them on either 
side as His true heart requires, the sheep on the 
right, the goats on the left, as is well known. 

56. And when the Judge's throne appears, after which 
the Judge's Majesty elevates to a position on 
His right hand all those who have wept on earth, 
who will then be able to endure the words : *' De- 
part from me, ye cursed " ? 



224 THE RELIGIOUS POETRY 

57. O Sunder! dass wird 

dann nicht heissen Komm her, 
thu buss, und bessre dich, Ich 
will dich selber unterweisen, Wie 
du solt lernen lieben mich ; Da 
must du mit den Teuflen gehn, 
Und ihren marter-platz besehn. 

58. Das wort komm her, wirst 
du wohl horen, Und dich des 
doch nicht nehmen an, Gott 

wird zur rechten hand sich kehren, 
Und seine schafflein sehen an In 
seiner grossen freundlichkeit, Zu 
ihrer ewgen wonn und freud. 

59. Was wird der Ehren-K6- 

nig sagen? Kommt her, die ihr 
gesegnet seyd, Von meinem Va- 
ter in den Tagen, Der kurtz-ge- 
fasten sterblichkeit, Ererbt das 
reich das euch bereit't, Von an- 
beginn zur herrlichkeit. 

60. Dann da ich hungrig wol- 

te werden, Da habt ihr mich ge- 
speiszt mit fleiss, Und da mich diir- 
stete auf erden, Da trancktet ihr 
mich gleicherweiss, Auch war ich 
nackend in der zeit, Und ihr habt 
mich sowohl bekleid. 

61. Ja ich war kranck und lag 
gefangen, Und ihr habt freund- 
lich mich besucht. Nun solt ihr 
euer erb empfangen, Und finden 
eurer liebe frucht; Das reich von 
anbeginn der welt 1st euch berei- 
tet und bestellt. 



OF ALEXANDER MACK, JR. 225 

57. O sinner, you will then not hear the words, 
" Come hither, repent, renounce your evil ways ; 
I, myself, will teach you how you may learn to 
love me." Nay, then you will have to depart with 
the devils and view their torture-chamber. 

58. You will probably hear the word, " Come," but 
you will not be able to avail yourself of the offer 
for God will turn to His right and look at His 
sheep with His great kindliness and to their ever- 
lasting ecstasy and joy. 

59. What will the King of Glory say ? " Come, you 
who have been blessed of my Father in the 
days of a short-measured mortality, inherit the 
kingdom that has been prepared for you from the 
beginning to this glorious moment." 

60. " For when I became hungry you provided me 
with meat and when I was thirsty on earth you 
gave me likewise to drink and I was naked, too, 
at times and then you also clothed me." 

61. " Yea, I was ill and lay in prison and you were 
so kind as to visit me. Now you shall receive 
your inheritance and obtain the fruit of your love. 
The kingdom has been ready and prepared for 
you from the beginning of the world." 



226 THE RELIGIOUS POETRY 

62. Dann werden die gerech- 

ten reden, Erkantlich mit beschei- 
denheit : Wenn haben wir dich 
•so in nothen Gesehn, O Herr! 
der Herrlichkeit ? Wann haben 
wir dir so gedient? Du bists ja 
der uns hat versiihnt. 

63. Dann wird der Konig sich 
erklaren, Was den geringsten ist 
gethan, Von denen die mir an- 
gehoren, Im glauben dass nehm 
ich so an, Denn ihr habt mei- 
nem leib gedient, Worinen mein 
geheimnus griint. 

64. Den Bocken aber wird er 
zeigen, Die ihm zur lincken sei- 
ten stehn, Seht hier die schuld 
ist euer eigen, Ihr habt mich 
lassen hungrig gehn, Und wann 
ich durstig war, habt ihr Mich 
nie getrancket nach gebiihr. 

65. Ihr habt mich lassen na- 

ckend gehen, Und nicht bekleidet 
in der welt, Kranck und gefan- 
gen mich gesehen, Und habt euch 
mir nicht zugesellt, Mich nie be- 
sucht, mir nie gedient, Das 
machts, dass euer gliick nicht 
griint. 

66. Nun seyd ihr die vermale- 
deyten, Geht ihr verfluchten von 
mir hin, Nun werden wir auf 
ewig scheiden, Dieweil ich gantz 
ein andrer bin; Ihr habt des 
Satans theil erwahlt, Drum 
seyd ihr ihm auch zugezahlt. 



OF ALEXANDER MACK, JR. 227 

62. Then will the righteous speak gratefully and 
mcxlestly : '' When have we seen Thee thus in 
distress, O Lord of Glory? When have we 
served Thee thus? It is indeed Thou who hast 
been our salvation." 

63. Then will the King explain Himself : '' Whatever 
has been done to the least of those who belong 
to me, when it was done in faith, I accept it as 
if it had been done to my own body in Avhich my 
mystery flourishes." 

64. But He wnll point to the goats who stand at His 
left : '' You see the blame is all your own, you 
have permitted me to go hungry and when I was 
thirsty you never gave me drink as you should." 

65. " You have permitted me to go naked and never 
have clothed me on earth ; sick and imprisoned 
you have seen me and you never have given me 
of your society, never visited me nor served me. 
That is why your happiness does not grow." 

66. " Now are you the accursed ones ; depart, you 
cursed from me. We shall now separate forever 
for I am now changed. You have chosen the side 
of Satan and therefore you are allotted to him/' 



228 THE RELIGIOUS POETRY 

67. Der hollen-feuer ist berel- 

tet, Dem Teufel und der Engel 
schaar, Die er zum abfall hat 
verleidtet, nun trifft es auch euch 
menschen gar, Dass ihr darinnen 
euern lohn, Mit ew'ger schande 
bringt davon. 

68. Dann werden die zur lin- 
cken seiten Auch sagen, Herr! 
wann ists gesohehn'? Dass wir 
dich in vergangnen zeiten, Je 
haben hungerig gesehn' Wann 
haben wir, O grossen Fiirst ! Ge- 
sehen dass dich hat gedurst? 

69. Wo sahen wir dich na- 

ckend gehen, Und haben dich doch 
nicht bekleidet? Wo haben wir 
dich kranck gesehen, Oder srefan- 
gen in der zeit, Und haben dir 
gedienet nicht, Dass uns nun 
trifift ein solch gericht? 

70. Dann wird der Konig ih- 

nen sagen, Was dem geringsten 
nicht gethan, Der glaubig mei- 
ne schmach getrogen, dass gehet 
mich gantz griindlich an, Dann 
ihr habt meine braut verschmaht, 
die nun zu meiner rechten steht. 

71. Und also werde diese gehen, 
Von Christo in die ew'ge pein, 
Und den gerechten wirds deschehe, 
Dass sie bey Christo konnen seyn ; 
Ins ew'ge leben gehen sie, Wor- 
nach sie sich gesehnet hie. 



OF ALEXANDER MACK, JR. 229 

(>7. " The fires of hell were prepared for the devil and 
the host of angels whom he deluded into revolt. 
Now this is the fate of you humans also, in order 
that you may receive in them, in everylasting dis- 
grace, your just reward ! " 

68. Then will those on the left also say : " Lord, 
when was this that we in past times ever saw 
you hungry? When, O Mighty Prince, did we 
see you suffering thirst ? " 

69. *' When did we see you going about naked and 
did not clothe you? When have we seen you 
ill or imprisoned, when time sdll was, and have 
not ministered to you that this judgment should 
now come upon us? " 

70. Then will the King say unto them : " Whatever 
you have neglected to do unto the least among 
these who bore my ignominy in perfect faith, 
such omission concerns me most deeply for you 
have thus scorned my bride now standing on my 
right." 

71. And then these latter will go away from Christ 
into eternal punishment and to the righteous it 
will be given that they may remain with Christ, — 
into eternal life they go for which they have so 
strongly yearned. 



230 THE RELIGIOUS POETRY 

72, Was nun noch weiter wird 
bezeuget, Durch Gottes-wort 
in Heilger-Schrifft, Wovon 
jetzt diese feder schweiget, Gar 
piincktlich und gewiss eintrifft, 
Und seht der grosse unterscheid, 
Hangt an dem augenblick der 
zeit. 

7Z, Wie bald ist eine stund 

verschlaffen, Ein tag unniitzlich 
zugebracht? Da man an Gottes 
gunst und straffen, Nicht ein- 
mal griindlich hat gedacht Und 
ach ! der ew'ge unterscheid Komt 
aus dem augenbHck der zeit! 

74. Im augenblick sind wir ge- 
bohren ; Gantz augenblicklich lebt 
man hie; Im augenbHck geht 
man verlohren; Darauf folgt 
ewig Plag und miih ; Wo nicht 
der augenbHck der zeit, Uns fiihrt 
zu Gottes herrHchkeit. 

75. Gott last uns reinigen 

auf erden Worauf der zweck der 
liebe zielt, Dort kan man nicht 
gereinigt werden, Biss Gottes 
zorn sich hat gekiihlt,* Ach dass 
doch alle Creatur, Mocht finden 
die genaden-spuhr. 

16, Hier kan die ziichtigung 

uns neigen, Zu seliger Vergniig- 
samkeit, Dort wird von quaal 
ein ranch aufsteigen, Von ewig- 
keit zu ewigkeit, Hier kan man 
nehmen gnad um gnad, Dort 
heist es: Nun ist es zu spath. 



*Hesekiel 24, v. 13. 



OF ALEXANDER MACK, JR. 231 

72, What further things are testified to by God's 
word in Holy Writ, concerning which this pen is 
silent will also appear and take place punctually 
at the proper time. And behold, the great division 
depends on an instant of time. 

TZ, How quickly is an hour wasted in sleep, a day 
spent in worthless occupations ! When one has 
not even given proper thought to God's favor and 
punishments and alas, the eternal division hangs 
on a moment of time ! 

74. In a single moment we are born, for but a mo- 
ment we live here, in a moment, also, one is lost 
and then follows eternal pain and woe unless the 
instant of time leads us to God's glory. 

75. God has us purified on earth w^hich shows the pur- 
pose of His love, but there (at the Day of Judg- 
ment) one can not be purified until God's wrath 
has cooled.* Oh, that all creation might find the 
way to salvation ! 

76. Here (on earth) punishment may render us more 
inclined to blessed contentment, but there (the 
Day of Judgment) a smoke of torment will rise 
from eternity to eternity. Here one receives mer- 
cy upon mercy, but there the word will be, It is 
too late! 



*Ezekiel 24: 13. 



232 THE RELIGIOUS POETRY 

77, Hier will uns Gott zu 

Christo Ziehen, Verstockte sun- 
der folgen nicht; Dort kan der 
sunder nicht entfliehen, Dem un- 
ertraglichen gericht, Und kan 
selbst in der Hollen pein, Vor 
Gott doch nicht verborgen seyn. 

7%, Hie mit der Wiederbring- 
ung schertzen, Ja gar mit un- 
endlicher pein, Wird in dem 
Meer der angst und schmertzen, 
Nur quaal und schande bringen 
ein, Weil jegliches unniitzes 
wort, Zur Rechenschafift wird 
kommen dort. 

79, Gott wird doch seinen 

zweck erreichen, Wie lang sich 
Satan widerstezt, Ihm werden 
aller Knie sich beugen, In Je- 
su namen noch zuletzt, Dass 
Gott geehret werd allein, Wan 
er wird all's in allem seyn. 

Theophilus. 
(1771.) 



II Theil. GEISTLICHES MAGAZIEN. Num. 12. 

Reim-Gedicht vor die liebe Jugend. 

Von der Schonheit. 
Melodie. Wo ist Jesus mein Verlangen? 
Unter schonen menschen- 
kindem Ist mein Je- 
sus Tausend-Schon, 
Keinen schonern kan 
man finden Wann man alle 
hat geseh'n. 



OF ALEXANDER MACK, JR. 233 

77 . Here God desires to draw us to Christ but hard- 
ened sinners follow not. There the sinner can 
not escape the unbearable judgment, and even 
amid the torments of hell he can not be concealed 
from God. 

78. The treating of retribution and even eternal tor- 
ment lightly can result in nothing but agony and 
shame in that sea of fear and tortures for every 
worthless word will there be held accountable. 

79. God will attain His purpose no matter how long 
Satan resists. All knees will finally bend to Him 
in Jesus' name so that God alone may be hon- 
ored when He will be all in all. 

Theophilus. 
(1771.) 



Part H. RELIGIOUS MAGAZINE. Num. 12. 

Poem for Our Dear Young People. 

On Beauty. 

Melody: Where is Jesus, My Heart's Desire? 

Among all the beautiful mortals my Jesus has the 

beauty of thousands. None more beautiful can be 

found when all have been seen. 



234 THE RELIGIOUS POETRY 

2 

Aller rosen schmuck vergehet, 
Menschen schonheit fallt ins 
grab; Meines freundes schmuck 
bestehet, Seine schonheit nimt 
nicht ab. 

3 

Gottes Engel sind viel scho- 
ner Als die schonsten menschen 
seyn, Unsrem schonsten Nazare- 
ner Weicht der Engel glanz 
und schein. 



So viel tausend steme pran- 
gen An dem schonen Firma- 
ment; Aber kommt die sonn ge- 
gangen, Nimmt ihr schoner 
pracht ein end. 

5 
Also auch die Seraphinen, 
Samt der Engel ganze schaar, 
Weichen, ehren und bedienen, 
Jesu schonheit ganz und gar. 

6 

Was soli menschen schonheit 
heissen Hier in diesem sterbens- 
thal, Gegen dem den ewig 
preisen Gottes kinder allzu- 
mal! 

7 

Wann des menschen schon- 
heit bliihet Unter einer gulden 
kron, Muss oft eh man sichs 
versiehet, Schnell der blosse 
geist darvon. 



OF ALEXANDER MACK, JR. 235 



The charm of all the roses is but passing, man's 
beauty decHnes into the grave ; but my Friend's charm 
is lasting, his beauty never grows less. 

3 
God's angels are much more beautiful than the 
most beautiful of mortals ; but even the splendor of 
the angels is dimmed by our most beautiful Naza- 
rene. 

4 
Many thousands of stars adorn the beautiful firma- 
ment but when the sun comes their great beauty is 
past. 

5 
Thus the seraphim, too, together with the entire 
host of angels bow down before, honor, and serve 
the beauty of Jesus without end. 

6 
What avails the beauty of man here m this valley 
of death when compared with Him whom God's 
angels constantly praise? 

7 
When the beauty of man flourishes under a crown 
of gold, often the mere spirit must hasten away be- 
fore one is aware of it. 



236 THE RELIGIOUS POETRY 

8 

O wie sinkt ein herze nie- 
der ! Dass sich durch die lust 
zerstreut Es verderben alle glie- 
der Durch des fleisches sicher- 
heit. 

9 

Jesu Hebe die erhohet Zu der 
Engel lust und Freud, Alle an- 
dre lieb vergehet, Und ver- 
mehrt die sterblichkeit. 

10 

Summa Jesus hat alleine 
Aller wahrer schonheit ruhm, 
Andre schonheit wie sie scheine, 
1st nur eine welke Blum. 

11. 

Reim-Gedicht vor die Hebe Jugend. 
Von der Liebe. 

Melodie. Ringe recht, wenn. 

Unter lieben menschen-kindern 
Liebt mein Jesus fest und 
rein, Keinen liebern kann man 
finden, Solts der liebste En- 
gel seyn. 

2 

Jesu liebe giebt das leben 
So die andre liebe raubt, Je- 
su lieb kann alles geben, Dem, 
der Jesu worten glaubt. 



OF ALEXANDER MACK, JR. 237 

8 
Oh, how a heart declines that amuses itself with 
lust! All the limbs decay through too great trusting 
of the flesh. 

9 

The love of Jesus elevates us to the joy and pleas- 
ures of the angels; all other love passes away and 
only strengthens mortality. 

10 

In short, Jesus alone has the credit for all true 
beauty, any other kind of beauty no matter how it 
may seem is but a faded flower. 

/ n. 

Poem for Our Dear Young People. 
On Love. 

Melody: Struggle Hard, When 

Among all the sons of men my Jesus loves stead- 
fastly and purely; no one dearer can be found, not 
even the dearest of the angels. 

2 

Jesus' love gives life which other love takes away. 
Jesus' love can give everything to him who believes 
the words of Jesus. 



238 THE RELIGIOUS POETRY 

3 

Jesu lieb besteht in proben, 
Andre Hebe die betriegt ; Je- 
su Hebe muss ich loben, Weil 
sie alle noth besiegt. 

4 

Jesu Hebe ist das feuer, 
Das die herzen schmelzen kann; 
Jesu Hebe hoch und theuer, 
^ Nimmt sich unsres elends an. 

5 
Jesu Hebe senkt sich nieder, 
Tief in unsre tiefste noth, Und 
bringt unvermuthet wieder, 
Neues leben aus dem todt. 

6 

Fleisches Hebe hat betrogen 
Tausende mit schand und spott, 
Christi Hebe hat gezogen Tau- 
sende durchs creutz zu Gott 

7 
Wer die Hebe recht wiU prei- 
sen, Muss voU Hebe Christi 
seyn, Und es sterbende erweisen 
Sonsten ists nur heuchel-schein. 

8 

Doch den ahergrosten sun- 
der, Wann er macht der Hebe 
platz, Macht die Heb zum iiber- 
winder, Und gieb't sich ihm 
selbst zum schatz. 



OF ALEXANDER MACK, JR. 239 

3 

Jesus' love will stand in trials, other love deceives. 
Jesus' love I must praise because it conquers all 
distress. 

4 
Jesus' love is the fire that can melt hearts. Jesus' 
great and precious love takes mercy on our misery. 

5 
Jesus' love descends deep into our deepest distress 
and brings back unexpected new life from death. 

6 

Carnal love has betrayed thousands with shame and 
derision; Christ's love has drawn thousands through 
the Cross to God. 

7 

Whoever desires to serve love properly must be 
full of love for Christ and give evidence of it to his 
death, otherwise it is but a hypocritical delusion. 

8 

But love makes a victor of even the greatest sin- 
ner when he gives a place to love and makes it his 
treasure. 



240 THE RELIGIOUS POETRY 

9 

Christi Hebe ist die sonne 
An dem neuen firmament, 
Aller ausserwahrten wonne, 
Und ergotzung ohne end. 

10 

Suma wahre liebe griindet 
Sich in Jesu Gottes-Sohn, 
Und zum lohn der liebe findet 
Man die edle lebens-kron. 



III. 

Reim-Gedicht vor die liebe Jugend. 
Von der Weissheit. 
Mel. O der alles hat verlohren. 
Ueber alle menschen-kinder 
Ist mein Jesus klug und 
weiss. Ach sie sind betrogne 
sunder ! Biss sie geben ihm 
den preiss. 

2 

Wo des menschen klugheit 
steiget Und nicht unter Christo 
steht, Wird der mensch offost 
gebeuget, Dass er gar zu grun- 
de geht. 

3 

Wahre weisen, wahre from- 
men, Geben Jesu gern den 
preiss, Weil ein jeder hat be- 
kommen Von ihm, was er hat und weiss. 



OF ALEXANDER MACK, JR. 241 

9 
Christ's love is the sun in the new firmament, the 
joy of all the chosen and an endless delight. 

10 

In short, true love is founded in Jesus, Son of 
God, and as a rew^ard of love one obtains the precious 
crown of life. 



III. 

Poem for Our Dear Young People. 
On Wisdom. 

Melody: Oh If He Who Had Lost All. 

More than all the children of men is my Jesus in- 
telligent and wise; alas, they are deceived sinners 
until they give the prize to Him. 

2 

When man's intelligence grows and is not under 
Christ's guidance, man is usually bowed down until 
he is destroyed. 

3 

Those who are truly wise and pious are glad to 
yield the prize to Jesus for each of them has obtained 
from Him all that he has and knows. 



242 THE RELIGIOUS POETRY 

4 

Jesu weissheit hat alleine 
Wahrer weissheit grund und 
ruhm; Sie ist ewig fest und 
reine, Sie ist Gottes eigen- 
thum. 

5 

Gottes engel nehmen willig 
Von ihm ihren unterricht, 
Fromme menschen folgen billig 
Und erkennen ihre pflicht. 

6 
Jesu weisheit ist viel heller, 
Als der helle sonnen-schein, 
Ihr bewegen ist viel schneller, 
Als die schnellsten geister seyn. 

7 
Jesu weissheit fiihrt uns 
richtig In des Himmels freu- 
den-saal, Menschen weissheit 
macht uns nichtig, und bringt 
in den ort der quaal. 

8 
Soil mich Jesu weisheit 
lehren, Muss ich kindlich seyn 
und klein, Mich von mir zu ihm 
bekehren, und ihm horen ganz 
allein. 

9 

Der welt weissheit dieser er- 
den Konnet diese weisheit nicht, 
Sie muss gar zur thorheit 
werden, Wo dis edle licht an- 
bricht. 



OF ALEXANDER MACK, JR. 243 

4 

Jesus' wisdom alone has the foundation and the 
glory of true wisdom; it is ever steadfast and pure, 
it is God's own property. 

5 

God's angels gladly take instruction from Him; 
pious mortals wisely obey and recognize their duty. 

6 
Jesus' w/isdom is much brighter than the bright 
sunshine and its motion is much faster than that o-f 
the swiftest spirits. 

7 
Jesus' wisdom leads us rightly into Heaven's pleas- 
ure hall ; the wisdom of men makes us worthless and 
brings us to the place of pain. 

8 

If Jesus' wisdom is to teach me I must be as a 
child and humble, must convert myself from myself 
to Him and listen to Him alone. 

9 

The worldly wisdom of this earth does not recog- 
nize this wisdom; it (worldly wisdom) must become 
mere foolishness when this noble light shines forth. 



244 THE RELIGIOUS POETRY 

10 
Jesus hat nachst Gott al- 
leine. Wahrer weissheit eigen- 
thum ; Andre weissheit wie sie 
scheine, Muss verHeren ihren 
ruhm. 



IV. 

Reim-Gedicht vor die liebe Jugend. 
Von der Ehre. 

Melodic. Gliick zu Creutz von 

Ehre, dem die ehr gebiihret, 
Doch die ehre Jesu Christ 
Ueber alles triumphieret, Weil 
sie rein und gottHch ist 

2 

Menschen ehr last sich verzeh- 
ren, Und ist ihr ein ziel gesteckt; 
Chnisti ehr muss ewig wahren, 
Weil sie rein und unbefleckt. 

3 

Fleisches ehre wird vernich- 
tet, Wie der ranch vergeht im 
wind, Wer Gott ehret wird 
berichtet Wo man wahre ehre 
findt. 

4 

Stolz und hochmuth zu be- 
schamen Trug der Ehren-K6- 
nig schmach, Als er auf sich 
wolte nehmen, Unsre noth und 
ungemach. 



OF ALEXANDER MACK, JR. 245 

10 
Jesus alone, together with God, possesses the gift 
of true wisdom, and no matter what the appearance 
of any other wisdom is, it must lose its splendor. 



IV. 

Poem for Our Dear Young People. 
On Honor. 

Melody: Hail, Cross of 

Give honor to whom honor is due, yet the honor 
of Jesus Christ triumphs over everything because it 
is pure and godlike. 

2 

The honor of men may be exhausted and must ul- 
timately come to an end; but Christ's honor must en- 
dure forever because it is pure and unsullied. 

3 

Carnal honor is destroyed as the smoke is dissipated 
in the wind, but whoever honors God will be informed 
where true honor is to be found. 

4 

In order to put pride and arrogance to shame, the 
King of Honor bore ignominy when Hie was about 
to take our distress and discomfort on His shoulders. 



246 THE RELIGIOUS POETRY 

5 
Wahre ehr hat er erstritten, 
AIs er an des creutzes-stamm, 
Hat vor unsre schuld gelitten, 
AIs das rechte opfer-lamm. 

6 

Er hat Gottes-ruhm ver- 
mehret In der ganzen lebens- 
zeit, Und wahrhaftig Gott 
geehret, In des todes bitter- 
keit. 

7 

Zwar es war der Ehren- 
Konig Herrlich schon vor alter 
zeit, Und nun macht Gott un- 
terthanig Alles seiner niedrig- 
keit. 

8 

Wer nun ehre will erlangen, 
Trag mit Christo spott und 
hohn, So wird er im himmel 
prangen, In der giildnen ehren 
kron. 

9 

Aber wer den leib der Sun 
den Ehret, der wird schand und 
schmach Reichlich einzuorndten 
finden, An des Konigs ehren- 
tag. 

10 

Gott allein gebiihrt die eh- 
re, Aller Orten nah und weit, 
Jesu ehre sich vermehre, In 
der zeit und ewigkeit. 



OF ALEXANDER MACK, JR. 247 

5 

He acquired (the title to) true honor when He 
suffered for our guilt as a true sacrificial lamb on the 
wood' of the cross. 

6 

He magnified the glory of God throughout the 
duration of His life and honored God faithfully in 
the bitterness of death. 

7 

It is true that the King of Honor has been glorious 
from time immemorial and now God makes all 
creation subject to His humility. 

8 

Now whoever wishes to acquire honor, let him 
bear with Christ the scorn and derision, and he will 
shine in Heaven with a golden crown of honor. 

9 

But whoever honors the sinful body, he will find 
plenty of shame and disgrace to harvest on the King's 
day of honor. 

10 

To God alone belongs the honor in all places far 
and near; let Jesus' honor increase in time and in 
eternity. 



248 THE RELIGIOUS POETRY 



Reim-Gedicht vor die Hebe Jugend. 
Von dem Reichthum. 
Melodie. Wo ist Jesus mein 
Unter reichen menschen-kin- 
dern, Ist und bleibt mein 
Jesus reich; Keinen reichthum 
kan man finden, Der dem 
reichthum Christi gleich. 

2 
Reichthum, den ein dieb 
kann stehlen, Wird zwar 
kiimmerHch bewahrt, Doch 
der reichthum meiner seelen, 
Muss seyn von ganz andrer art. 

3 

Salomonis reichthums- 
schatzen, Brachten ihm zur sel- 
ben zeit, Doch noch nicht so 
viel ergotzen, Als ein tropflein 
seeligkeit. 

4 

Cresus war zwar reich auf 
erden, Doch sein reichthum in 
der that Kont ihm nicht so niitz- 
lich werden, Als des armen 
Solons rath. 

5 

Solon sprach: Ich kan 
nicht selig Jemand preisen vor 
dem tod, Durch dis wort half 
Gott dem konig Wieder aus 
der todes-noth ! 



OF ALEXANDER MACK, JR. 249 



Poem for Our Dear Young People. 
On Wealth. 

Melody: Where Is Jesus, My 

Among the wealthy children of men, my Jesus is 
and must remain rich ; no treasure can be found equal 
to that of Christ. 

2 

Treasures that a thief can steal may indeed with 
much effort be guarded, but the treasure of my soul 
must be of quite another kind. 

3 

The treasures of Solomon's wealth brought him at 
the same time not as much delight as a single drop 
of bliss. 

4 

Croesus was indeed rich upon earth, but his wealth 
was certainly not of as much utility to him as the 
counsel of Solon. 

5 

Solon said : I can not count a man happy until he 
is dead. Through these words God helped the king 
from out his distress of death. 



250 THE RELIGIOUS POETRY 

6 

Doch er konte nicht beken- 
nen Dieser wahrheit edlen 
grund. Biss er selber zum ver- 
brennen Auf dem Schreiter- 
haufifen stund. 

7 
Christ! reichtbum ist verbor- 
gen Und betriiget niemand nicht 
Er fiihrt durch das meer der 
sorgen Und vermehrt die zuver- 
sicht. 

8. Christi gold ist klar und rei- 
ne In dem Feu'r durchlautert 
ganz, Andres gold, wie schon 
es scheine, Fiihrt nicht mit sich 
solchen glanz. 

9. Christi gold hat besre tugend 
Als die tugend dieser zeit, Es 
bliiht wie die ew'ge jugend, 
Und besteht in ewigkeit. 

10. Christi gold macht in der 
wahrheit Reich die armen in 
dem geist, Drum auch dieses 
goldes klarheit, Ewiglich den 
Vater preisst. 

VL 

Reim-Gedicht vor die Hebe Jugend. 
Von dem Adel-Stand. 

Melodie. Ringe recht, wenn. 

Jesu adel ist alleine, Ewig 
aller ehren werth, Fleisches 
adel wie er scheine, Wird durch 
sterblichkeit verzehrt. 



OF ALEXANDER MACK, JR. 251 

6 

But he was unable to admit the precious founda- 
tion of this truth until he stood ready to be burned 
on the funeral pyre. 

7 

Christ's wealth is concealed and deceives none. It 
leads through the sea of care and enhances one's con- 
viction. 

8 

Christ's gold is clear and pure, purified entirely in 
fire ; but other gold, however beautiful it may appear, 
does not possess such brilliancy. 

9 
Christ's gold has better virtues than the virtues of 
this time; it blossoms like eternal youth and endures 
forever. 

10 
Christ's gold makes truly rich those who are poor 
in spirit, and therefore the brilliancy of this gold also 
praises the Father forever. 

VI. 

Poem for Our Dear Young People. 

On Nobility. 

Melody: Strug-grle Hard, When 

Jesus' nobility is alone eternally worthy of all 

honors; carnal nobility in spite of its appearance 

is subject to mortality. 



252 THE RELIGIOUS POETRY 

2. Christi adel will ich preisen, 
Und andachtig baten an, Weil 
ers thut mit kraft erweisen, 
Dass er uns veradlen kan. 

3. Wir sind staub von staub 
gebohren, Und verdorben durch 
die siind, Ewig waren wir 
verlohren, Wann nicht Got- 
tes liebstes Kind, 

4. Uns in gnaden angesehen, 
Und durch sein gesalbtes blut, 
Fiir uns in den riss zu stehen, 
Dran gewaget herz und muth. 

5. In den kummerlichsten zei- 
ten, Hier in diesem fremden 
land, Denk ich in viel creutz 
und leiden, Nur an Christi 
adelstand, 

6. So erquicket sich das leben 
Welches aus dem tode griint, 
Wann es dem den preiss kan 
geben, Der uns hat mit Gott 
versehnt. 

7. Jesus ist recht hoch geboh- 
ren Gott, aus Gott, von 
ewigkeit. Dass er uns die wir 
verlohren, Wieder bracht zur 
seeligkeit. 

8. Dass wir die wir staub und 
erden, wieder durch sein hohes 
blut, Sollen Gottes erben 
werden, Das erfrischet meinen 
muth. 



OF ALEXANDER MACK, JR. 253 

2 

Christ's nobility I will praise and worship piously 
for He proves vigorously that He can ennoble us. 

3 

We are dust and are born of dust and, corrupted 
by sin, we would be iorever lost if the dear Child of 
God 

4 

Had not looked upon us in mercy and with His 
anointed blood had not ventured to defend us with 
heart and courage. 

5 

In the most sorrowful times here in this foreign 
land, amidst many woes and troubles, I think only 
of Christ's nobility. 

6 

This life, blossoming forth from death, refreshes 
itself when it is enabled to render homage to Him 
who has reconciled us with God. 

7 
Christ is of high birth, born of God, from eternity, 
so that He might restore us who had been lost to 
blessedness. 

8 

The fact that we who are dust and earth are to 
become through His noble blood the heirs of God, — 
this fact quickens my courage. 



254 THE RELIGIOUS POETRY 

9. Christi anverwandten tra- 
gen Ihren adel innerlich, Wel- 
cher in den triibsals-tagen, Im- 
mer besser adelt sich. 

10. Biss sie aus dem staub der 
erden Auferwachen froh und 
satt, dann wird jedermann 
kund werden, Wen der Herr 
geadelt hat. 



VII. 

Reim-Gedicht vor die Hebe Jugend. 
Von der Treue. 

Melodie. O der alles hatt verl. 
Weit fiir alien menschen-kin- 
dern, ist mein Jesus 
fromm und treu ; Wer will ei- 
nen treuen finden, Wann er 
Jesum geht vorbey? 

2. Treue menschen sind zu lo- 
ben, Doch man sieht wohl wie 
es geht, Dass oft in den rech- 
ten proben, Kaum ein einiger 
besteht. 

3. Wohl dem der recht hat er- 
fahren Jesu treues frommes 
herz; Der wird auch die treu 
bewahren, Und sich sehnen 
himmel-warts. 

4. Himmel-warts wird man 
gezogen, Wann man an der 
treuen-brust Einmal hat recht 
eingesogen, Gottes treu und Engels lust. 



OF ALEXANDER MACK, JR. 255 

9 

Those who belong to Christ bear their nobiHty with 
them inwardly, which becomes more and more noble 
even in the days of tribulation. 

10 
When they arise from the dust of earth, happy and 
satisfied, then will everyone learn who it is that God 
has ennobled. 



VII. 

Poem for Our Dear Young People. 
On Fidelity. 

Melody: Oh, He V7ho AU Had Lrost. 

Far beyond all the children of men is my Jesus 
pious and faithful ; who will find a faithful man if he 
neglects Jesus? 

2 

Faithful men are to be praised yet one can easily 
see how things are; frequently in the proper tests 
hardly one of them will be steadfast. 

3 
Happy is he who has rightly learned to know Je- 
sus' faithful, pious heart; he will keep his fidelity and 
long for Heaven. 

4 
Towards Heaven will be drawn all those who have 
once really imbibed at that faithful breast, God's fidel- 
ity and the joy of the angels. 



256 THE RELIGIOUS POETRY 

5. Von dem himmel ist gekom- 
men Jesus, der getreue held, 
Der sich unser angenommen, 
Und das recht im thor bestelt. 

6. Treulich hat er sich erwie- 

sen, Und sein treues hirten blut, 
An dem creutze lassen fliessen, 
O der rosen rothen fluth. 

7. H611 und tod hat er besieget, 
Als ein treuer sieges held; Die 
gerechtigkeit vergniiget, Durch 
sein treues lose-geld. 

8. Kommt doch her, und helft 
uns sagen, Wo die wahre treue 
sey, Christi blut im herzen tra- 
gen, Macht den grosten sunder 
treu. 

9. Keine untreu ist zu finden 

An dem, der nicht liigen kann, 
Unsre untreu muss verschwin- 
den, Wann wir Jesum sehen 
an. 

10. Kurz zu sagen, lauter treue 
Quillt aus Jesu herz und brust, 
Und Jerusalem das neue, 
Mehrt der treuen geister lust. 



OF ALEXANDER MACK, JR. 257 

5 
From Heaven Jesus, the faithful hero, has come; 
has taken pity on us, and has set up righteousness 
in the gates. 

6 
Faithful has He shown Himself and has permitted 
His faithful shepherd blood to flow at the cross. Oh, 
the rose-red tide ! 

7 
Hell and death He has conquered as a true, vic- 
torious hero, and has satisfied justice by means of 
His true ransom. 

8 
Come hither and help us tell where true fidelity is. 
To carry Christ's blood in the heart makes the great- 
est sinner faithful. 

9 
No lack of fidelity can be found iv HSm wjho can 
not tell a lie. Our infidelity must disappear when we 
gaze on Jesus. 

10 
In short, nothing but fidelity wells up from Christ's 
heart and breast, and the new Jerusalem increases the 
joy of faithful spirits. 



258 THE RELIGIOUS POETRY 

VIII. 

Reim-Gedicht vor die Hebe Jugend. 
Von der Macht. 

Melodie. Ringe recht, wenn. 
Gross und machtig muss man 
nennen Die gewaltigen 
der welt, Drum will ich die 
macht bekennen, Dessen, der 
die welt erhalt. 

2. Menschen macht ist abge- 
messen, Und kommt bald zu ih- 
rem ziel, In dem grab wird 

sie vergessen, Tode achtet man 
nicht viel. 

3. Christi tod und grab bezeu- 
gen, Heimlich was die All- 
macht kann ; Was der abgrund 
wollt verschweigen, Hat der 
Himmel kund gethan. 

4. Konige wann sie verlassen, 
So ist ihre macht dahin, Je- 
sus wandelt diese strassen, Mit 
unendlichem gewinn. 

5. Menschen hiilfe war ver- 
schwunden, Allzeit in der todes- 
nacht, Und in Christo tod ist 
funden, Gott, des vaters 
starke macht. 

6. Christi tod und leben sieget, 
Ueber tod und leben jetzt, Biss 
ihm gar zu fiissen lieget, Was 
sich ihm noch wiedersetzt. 



OF ALEXANDER MACK, JR. 259 

VIII. 

Poem for Our Dear Young People. 
On Power. 

Melody: Struggle Hard, When 

Great and mighty must we call the rulers of the 
world; therefore I shall acknowledge the power of 
Him who maintains the world. 

2 

The power of men is limited and soon exhausted 
and is forgotten in its grave, for the dead are of little 
importance. 

3 

Christ's death and sepulcher bear silent witness to 
the strength of omnipotence; what the abyss wished 
to keep silent Heaven has revealed. 

4 
When kings depart their power is gone; but Jesus 
travels these ways with increasing glory. 

5 
Human help has always been found wanting in 
the night of death; in Christ's death is found the 
great power of God, the Father. 

6 

Christ's death and life reign victorious over death 
and life until all that now still resists Him shall lie 
at His feet. 



260 THE RELIGIOUS POETRY 

7. Wo sich Jesus nun bewe- 

get, Muiss der feind mit schan- 
den stehn; Wo des vaters 
macht sich reget, Muss des fein- 
des macht vergehn. 

8. Drum will ich die macht 
hoch loben, Die mich ewig 
schiitzen kann, Komm ich gleich 
in harte proben, Jesus nimmt 
sich meiner an. 

9. Bin ich gleich sehr schwach 
und kleine, Und mein feind ist 
stark und gross, Jesus siehts, 
so oft ich weine, Und nimmt 
mich in seinen schooss. 

10. Da kan keine macht mich 
rauben, Aus der starken all- 
machts- hand; Jesu blut starkt 
mich im glauben, Sein geist 
bleibt mein Unterpfand. 



IX. 

Reim-Gedicht vor die Hebe Jugend. 
Von den Herrlichkeiten. 

Melodiie. O der aUes hatt verl. 

Herrlichkeiten, gross und klei- 
ne, trift man zwar auf 
erden an, Doch im Himmel 
ist alleine, Was ich herrlich 
nennen kan. 



OF ALEXANDER MACK, JR. 261 

7 

Where Jesus now moves about, tKe enemy must 
stand in terror ; where the Father's might is manifest, 
the might of the enemy must disappear. 

8 
Therefore will I praise aloud the pow(er that is 
always able to protect me ; and even though I encoun- 
ter severe trials, Jesus will take me under His pro- 
tection. 

9 

Though I be weak and small and my enemy strong 
and great, Jesus sees whenever I weep and will take 
me under His protection. 

10 
Then no power can drag me away from the strong 
hand of Omnipotence; Jesus' blood will strengthen 
me in the faith, His spirit will be my pledge. 



IX. 

Poem for Our Dear Young People. 
On Glories. 

Glories, great and small, are indeed found on this 
earth, but in Heaven alone is that which I can truly 
call glorious. 

Melady: Oh, He Who All Has Lost. 



262 THE RELIGIOUS POETRY 

2. Menschen herrlichkeit und 
Wionne, Hier in dieser schatten- 
welt, Bliiht und welket an der 
Sonne, wie die blumen in dem 
feld. 

3. Sonnenschein mit thau und 
regen, In der lieben mayen 
zeit, Von des himmels reichen 
segen, Macht die welt voll herr- 
lichkeit. 

4. Aber donner, hitz und win- 
de, Herbst und kalte winters- 
macht, Nehmen weg bald und 
geschwinde Walder, feld und 
garten-pracht. 

5. So ist auch der armen siin- 
der Herlichkeiten dieser zeit, 
In dem kalten todes winter, 
Ein gewisses ziel bestellt. 

6. Herrlicher ist eine seele Die 
mit geistes augen sieht, Wo 
in dunkler glaubens hohle, Pa- 
radieses hoffnung bliiht. 

7. Wo der Herr der herr- 
lichkeiten Hier im stall geboh- 
ren ist, Da halt man die eitel- 
keiten Dieser welt fiir koth und 
mist. 

8. Herrlichkeiten wird man se- 
hen, Wann der winter dieser 
zeit, Einmal garhzlich wird ver- 
gehen, Fiir dem glanz der e- 
wigkeit. 



OF ALEXANDER MACK, JR. 263 



The ^lory and delight of mortals in this world of 
shadows blossoms and fades in the sunlight like the 
flowers of the field. 

3 

Sunshine with dew and rain in the sweet time of 
May fills the world with glory through Heaven's 
rich bounty. 

4 

But thunder, heat and winds, the autumn and the 
cold of winter soon remove the splendor of the for- 
ests, fields and gardens. 

Thus also are the glories of the poor sinners in 
this life brought to a sure end in the cold winter of 
death. 

6 

More glorious is a soul that sees with eyes of the 
spirit, where, in the dark cave of belief, there flour- 
ishes the hope of Paradise. 

7 

As the King of glories was born here below in a 
stable, we consider all the vanities of this world to be 
as dirt and mire. 

8 

Glories indeed will be seen when the winter of this 
short life will depart before the splendor of eternity; 



264 THE RELIGIOUS POETRY 

9. Wann des himmels friih- 
ling bliihet, Und wann Got- 
tes werthe schaar, In das neue 
Salem ziehet Gottlieb, herr- 
lich paar bey paar, 

10. Wer nun kann der kleinste 
werden, Hier in dieser gnaden- 
zeit, Dem wird auf der neu- 
en erden, Bluhen wahre herr- 
lichkeit. 



Reim-Gedicht vor die Hebe Jugend. 
Von den Kronen. 

Melodie. Wo ist Jesus mein. 
Hohe haupter kronen tragen, 
In der vorbedeutungs- 
welt, Weit ein mehrers hat zu 
sagen, Als ein albrer sich vor- 
stellt. 

2. Dann was sich hier pre- 
sendieret In der unterweisungs 
schul, Wird dort gottlich re- 

pedieret, Vor dem lamm und seinem stuhl. 

3. Aller konige kronen brin- 
gen, Ehr in zions giildne stadt, 
Die der Schopfer aller dingen, 
Zwolff mahl schon gegriindet 
hat. 

4. Da wird Davids krone 
bluhen, In Jerusalem mit lust, 
Tausend kronen schmuck anzie- 
hen, Und was Gott allein be- 
wust. 



OF ALEXANDER MACK, JR. 265 

9 

When the spring of Heaven blossoms and when 
God's worthy host enters into the new Salem, glorious, 
godly, two by two! 

10 

For him, who can become the humblest here in 
this time of mercy, will bloom a true glory on the 
new earth. 



X. 

Poem for Our Dear Young People. 
On Crowns. 

Melody: Where Is Jesus, My Desire? 

The heads of the mighty wear crowns in these days 
of omen, and this is a matter of greater moment than 
a simple man might believe. 

2 

For what is here presented in this school of prepar- 
ation will be reviewed most divinely before the Lamb 
on His throne. 

3 

The crowns of all kings bring honor into the golden 
city of Zion which the Creator of all things has 
founded with twelve-fold beauty. 

4 

There will the crown of David prosper joyously in 
Jerusalem, adorning itself with the jewels of a thou- 
sand crowns and with things known only to God. 



266 THE RELIGIOUS POETRY 

5. Kayszer-kronen smd gerin- 
ge, Gegen unsers konigs kron, 
Die der Schopfer aller dinge, 
Aufsetzt seinem liebsten Sohn. 

6. Der die dornen kron getra- 
gen, Hier in dieser creutzes- 
welt, Und in denen triibsals 
tagen, Gottes rechtim thor 
bestellt. 

7. Unter kronen pflegt zu 
wohnen, Jesus Christus 
ewiglich, Dann das haupt 
tragt viele kronen, Das so 
tief erniedrigt sich. 

8. Er hat kronen auszutheilen 
Einem jeden der ihn liebt, Und 
sich durch sein blut last heilen ; 
Er die lebens-krone giebt. 

9. Vier und zwanzig kronen 
fallen Fiir der Gottheit stuhl 
und thron, Da des vaters 
wohlgefallen, Offenbar wird 
durch den Sohn. 

10. O Herr Jesu dein be- 

gehren ! Werde meines her- 
zens-kron; Deinen ruhm hier 
zu vermehren, Als dein armer 
.staub und thon. 

Theophilus. 



OF ALEXANDER MACK, JR. 267 

5 

The crowns of emperors are slight compared with 
the crown of our King which the Creator af all things 
places upon the head of His dear son, 

6 

Who bore the crown of thorns in this world of sor- 
row and set up God's justice in the gates in those 
days of misery. 

7 

Jesus Christ is accustomed to dwell among thorns 
eternally, for that head wears many crowns that has 
humbled itself so much. 

8 

He has crowns to give out to every man that loves 
Him and permits himself to be healed by His blood ; 
to such He gives the crown of life. 

a 

Four and twenty crowns will fall before the chair 
and throne of Divinity when the Father's satisfaction 
in His Son becomes manifest. 

10 
O Lord Jesus! may your wish become the crown 
of my heart. May I, as poor dust and clay of yours, 
magnify your glory here below! 

Theophilus. 



APPENDIX. 

In preparing the Introduction, and in identifying and 
explaining the poems of Alexander Mack, I have consulted 
the following works: 

Brumbaugh, Martin G., "A History of the Brethren." 

Edwards, Morgan, "A History of the American Bap- 
tists." Vol. I. 

Ephrata Chronicon. 

Falkenstein, George N., "History of the German Baptist 
Brethren." 

Faust, Albert B., "The German Element in the United 
States." 

Gillen, John Lewis, "The Dunkers." 

Goebel, Max, "Die Geschichte des Christlichen Lebens.'* 
Vol. II. 
Julian, John, "Dictionary of Hymnology." 

Koch, Edward Emil, "Geschichte des Kirchenlieds und 
Kirchengesangs." 
Pennsylvania Archives, Volume XVII, Second Series. 

Pennypacker, Samuel W., "Historical and Biographical 
Sketches." 

Quinter, James, "Memoirs of Alexander Mack." 

Rupp, I. D., "History of Lancaster County." (Pennsyl- 
vania.) 

Sachse, J. F., "The German Pietists of Pennsylvania." 

Seidensticker, Oswald, "Die Erste Deutsche Einwander- 
ung." 

Seidensticker, Oswald, *The First Century of German 
Printing in America, 1728-1830." 

Various additional historical works, hymnbooks, period- 
icals, etc. 

The letters, the manuscripts, the diary and the rare 
copies of the poems of Mack were collected and pre- 
served by Abraham Cassel of Harleysville, Pennsylvania, 
a member of the Church of the Brethren. This material 
is now in the library of Dr. Martin G. Brumbaugh of 
Philadelphia, where I have had access to it through his 
kindness. 

The rare collections in the library of the Pennsylvania 
Historical Society, Philadelphia, contain also some of 
Mack's writings. 

268 



The RELIGIOUS POETRY of 
ALEXANDER MACK. Jr. 



SAMUEL B. HECKMAN 




A Thesis Presented to the Faculty of the Graduate School of the 
University of Pennsylvania in Partial Fulfilment of the Require- 
ments for the Degree of Doctor of Philosophy. 



LBUa'lS 



LIBRARY OF CONGRESS 




012 070 291 9 



I 

{ 



